9.2. Kundi la Pili

9.2. Kundi la Pili - Kitabu cha Msingi cha Wanazuoni Mashuhuri | Quran Course

Sharti ya kwanza ya ihramu ni ile ya mahali na wakati. Mahali hayo ni yale yanayoitwa mawaqit ya hija. Tutaanza mjadala kwa haya. Wanazuoni wa fiqhi kwa ujumla wanakubaliana kwamba mawaqit ndio mahali ambapo ihramu (nia ya kuanza hija pamoja na kuvaa vazi la hija) hufanyika. Kwa watu wa Madina mahali pake ni Dhu al-Hulayfa, kwa watu wa Shamu ni al-Juhfa, kwa watu wa Najd ni Qarn, na kwa watu wa Yemen ni Yalamlam, kwa sababu haya yote yamethibitishwa kutoka kwa Mtume wa Allah ﷺ kupitia hadithi ya Ibn Umar na wengineo. Walitofautiana kuhusu miqat ya watu wa Iraq. Wanazuoni wengi wa mikoani wanashikilia kwamba miqat yao ni Dhat Irq. Al-Shafi'i na al-Thawri walisema kwamba ikiwa watafanya ihramu huko al-'Aqiq itakuwa bora zaidi. Walitofautiana pia kuhusu nani aliyeliweka eneo hili kwao. Kundi moja la wanazuoni lilisema kwamba alikuwa Umar ibn al-Khattab. Kundi jingine lilisema kwamba, kwa kweli, ni Mtume wa Allah ﷺ mwenyewe aliyeliweka eneo la watu wa Iraq kuwa Dhat Irq au al-'Aqiq. Hili limepokewa katika hadithi kutoka kwa Jabir, Ibn Abbas, na 'A'isha. Wanazuoni wengi wanashikilia kwamba mtu anayekosa vituo hivi, ingawa ana nia ya kufanya ihramu na anafanya hivyo baada ya kuvuka, anawajibika kutoa fidia kwa kuchinja (mnyama) (dam). Baadhi ya wanazuoni hawa walisema kwamba akirudi miqat na kufanya ihramu huko, wajibu wa fidia unaondoka. Al-Shafi'i ni mmoja wa wanazuoni hawa. Wengine walisema kwamba wajibu wa fidia haondoki hata akirudi. Hii ilikuwa maoni ya Malik. Kundi moja lilisema kwamba hakuna fidia juu yake. Kundi jingine lilisema kwamba asiporudi miqat hija yake inakuwa batili, na kwamba anapaswa kurudi na kuanza manasiki za 'Umra. Hili limejadiliwa kikamilifu katika sura inayohusu ahkam.

The first condition for the ihram1* is that of location and time. The locations are what are called the mawaqit of hajj. We will begin the discussion with these. The jurist generally agree that the mawdqtt are where the ihram (intention to start the hajj as well as wearing the hajj attire) is to be formulated. For the people of Medina the location is Dhu al-Hulayfa, for the people of Syria it is al-Juhfa, for the people of Najd it is Qam, and for the people of Yemen it is Yalamlam, because all this is established from the Messenger of Allah (God’s peace and blessings be upon him) in the tradition of Ibn TJmar and others. They disagreed about the miqdt for the people of Iraq. The majority of the jurists of the provinces maintain that the miqdt for them is Dhat Irq. Al-ShaficT and al-Thawri said that if they adopt the ihram at al- c AqTq it would be preferable. They disagreed as to who had determined this location for them. A group of jurists said that it was TJmar ibn al-Khattab. Another group of jurists said that, in fact, it was the Messenger of Allah (God’s peace and blessings be upon him) himself who determined the location for the people of Iraq to be Dhat <Irq or al-cAqTq. This has been related in traditions from Jabir, Ibn Abbas, and <A*isha. The majority of the jurists maintain that the person who misses these points, though he has in mind, to go through the ihram and does so after crossing them is liable for atonement by slaughtering (of an animal) (dam). Some of these jurists said that if he returns to the miqdt and performs the ihram there the liability for atonement is dropped. Al-ShafiT is one of these jurists. Some of them said that the liability for atonement is not dropped even if he returns. This was Malik’s opinion. One group said that there is no atonement for him. Another group said that if he does not return to the miqdt his hajj becomes invalid and that he should return and begin the rites of the ^umra. This is discussed fully in the chapter dealing with the ahkam.

Wanazuoni wengi wanashikilia kwamba mtu ambaye makazi yake yako karibu zaidi na Makka kuliko miqat, miqat yake ya ihram ni makazi yake. Walitofautiana kuhusu kama kuna fadhila kubwa zaidi kwa mahujaji kuanza kuvaa ihram kutoka majumbani mwao, au kutoka miqat, pale makazi yao yanapokuwa karibu zaidi na Makka kuliko miqat. Kundi la wanazuoni lilisema kwamba ni bora kwa mtu wa aina hiyo kuanza kutoka makazi yake, na kwamba kuanza kutoka miqat kwa watu hao ni ruhusa maalum. Hii ilikuwa maoni ya al-Shafi'i, Abu Hanifa, al-Thawri, na kundi la wanazuoni. Malik, Ishaq, na Ahmad walisema kwamba kuanza kutoka miqat ndiyo bora. Hoja ya wanazuoni hawa ni hadithi zilizotangulia, na (hoja) kwamba ni sunna iliyoanzishwa na Mtume wa Mwenyezi Mungu ﷺ, hivyo ndiyo bora. Hoja ya kundi jingine ni kwamba Maswahaba—Ibn 'Abbas, Ibn 'Umar, Ibn Mas'ud, na wengineo—walianza mchakato wa ihram kutoka miqat. Walisema kwamba wao (Maswahaba) walijua zaidi sunna ya Nabii ﷺ. Kanuni za Dhahiriyya zinamaanisha kwamba si ruhusa kuanza ihram kutoka mahali pengine isipokuwa miqat, isipokuwa ijmaa ya kweli iliyothibitishwa inaonyesha kinyume.

The majority of the jurists maintain that the person whose residence is nearer (Mecca) than the miqdt, the miqdt for his ihram is his residence. They disagreed whether there is greater merit for the pilgrims to begin' the process of ihram from their residences or from the miqdt if their residences are nearer to Mecca than the miqdt. A group of jurists said that it is better for such a person to start from his residence, and that to start from the miqdt in their case is an exemption. This was the opinion of al-ShafiT, Abu HanTfa, al-ThawrT, and a group of jurists. Malik, Ishaq, and Ahmad said that to start from the the mawaqit is better. The reliance of these jurists is on the preceding traditions and (on the argument) that it is a sunna established by the Messenger of Allah (God’s peace and blessings be upon him) and is therefore better. The reliance of the other group is on the argument that the Companions—Ibn cAbbas, Ibn TJmar, Ibn Mas ud, and others—started c the process of the ihram from the miqdt. They said that they (the Companions) knew better the sunna of the Prophet (God’s peace and blessings be upon him). The principles of the Zahirites imply that it is not permitted to commence the ihram from any place other than the miqdt, unless an authentic consensus indicates the contrary.

Walikuwa na tofauti za maoni kuhusu mtu ambaye hauanzi ihramu kutoka miqāt iliyopangwa kwa eneo lake, bali anaanzia kwenye miqāt nyingine, kama mkazi wa Madina anayeacha Dhul-Ḥulayfa na kuanzia al-Juḥfa. Kundi la wanazuoni walisema kwamba anawajibika kutoa kafara kwa kuchinja mnyama (dam). Wanaoshikilia maoni haya ni Mālik na baadhi ya wanafunzi wake. Abū Ḥanīfa alisema kwamba hana wajibu wowote. Sababu ya kutofautiana ni kama hii ni miongoni mwa nguzo za ibada ambayo kuiacha kunamfanya mtu awajibike kutoa kafara kwa kuchinja mnyama (dam).

They disagreed about the person who does not commence the ihram from the miqdt assigned to his region and starts instead from another miqdt, like a resident of Medina relinquishing Dhu al-Hulayfa and starting from al-Juhfa. A group of jurists said that he is liable for atonement by slaughtering an animal (dam). Those who held this opinion are Malik and some of his disciples. Abu HanTfa said that there is no liability for him. The reason for the disagreement is whether it is one of the rites the relinquishment of which makes a person liable for atonement by slaughtering an animal (dam).

Hakuna mabishano kwamba ni wajibu kwa mtu anayepita kwenye maeneo haya, anapokusudia kufanya hija au umra, kuanzia ihramu hapo hapo. Kwa watu ambao hawakusudii kufanya ibada hizi, lakini wanapita kwenye maeneo hayo, kundi la wanazuoni wa fiqhi walisema kwamba ni wajibu kwao kuvaa ihramu, isipokuwa wale wanaopita humo mara nyingi sana, kama wakataji wa kuni na watu wengine wa namna hiyo. Huu ndio ulikuwa msimamo wa Malik. Kundi jingine la wanazuoni wa fiqhi lilisema kwamba hili si wajibu kwa mtu yeyote isipokuwa wale wanaokusudia kufanya hija au umra. Yote haya yanahusu watu ambao si wakazi wa Makka.

There is no disagreement that it is binding upon a person who passes by these locations, when he intends to perform the hajj or the himra, to commence the ihram there. In the case of persons who do not intend to perform these rites, but pass by the locations, a group of jurists said that it is binding on them to adopt the ihram, except those who do so very frequently, like woodcutters and other similar people. This was Malik’s opinion. Another group of jurists said that this is not binding on any person except those who intend to perform the hajj or the ^umra. All this is in the case of persons who are not residents of Mecca.

Wakazi wa Makka huvaa ihramu kutoka makazi yao, kwa upande wa hijja. Kwa upande wa ʿumra, hutoka nje ya mipaka ya Haramu (kilima), na hilo ni lazima. Kuhusu wakati ambao wakazi wa Makka wanapaswa kuvaa ihramu, imesemwa kwamba huvaa wanapoona mwezi mpya (wa Dhul-Hijja), na imesemwa kwamba huvaa wanapoanza kuelekea Mina (tarehe nane ya Dhul-Hijja). Hii ndiyo (mjadala wa) miqat kwa kuzingatia mahali, ambayo imewekwa kwa aina tofauti za ibada hii.

The residents of Mecca adopt the ihram from their residences, in case of the hajj. In the case of the ^umra, they go outside the boundaries of the Haram (hill), and that is necessary. With respect to the time when the residents of Mecca are to adopt the ihram, it is said that they do so when they sight the new moon (of Dhu al-Hijja), and it is said when the pilgrims start moving toward Mina (on the eighth of Dhu al-Hijja). This is the (discussion of the) miqat with reference to location, which is stipulated for the different types of this worship.

Miqati ya wakati pia imewekwa kwa aina tatu za hajj. Ni kipindi kinachojumuisha Shawwal, Dhu al-Qa'da, na siku tisa za kwanza za Dhu al-Hijja, kwa makubaliano. Malik alisema kwamba ni jumla ya miezi mitatu. Al-Shafi'i alisema kwamba inajumuisha miezi miwili ya kwanza na siku tisa za kwanza za Dhu al-Hijja. Abu Hanifa alisema kwamba ni miezi miwili pamoja na siku kumi za kwanza za Dhu al-Hijja. Ushahidi wa maoni ya Malik ni maana ya jumla ya maneno ya Mwenyezi Mungu Mtukufu, {Hajj ni katika miezi inayojulikana}, yakimaanisha kwamba hili linatumika kwa siku zote za Dhu al-Hijja kama linavyotumika kwa siku zote za Shawwal na Dhu al-Qa'da. Ushahidi wa kundi la pili ni kumalizika kwa hali ya ihram kabla ya kukamilika kwa mwezi wa tatu kwa kukamilika kwa vitendo vyake vyote vya lazima. Matokeo ya mgogoro huu ni (uhalali wa) kuchelewesha tawaf al-ifada (tawaf ya mwisho ya lazima ya Al-Ka'ba) hadi mwisho wa mwezi.

The miqat of time is also determined for the the three types of hajj. It is the period comprising Shawwal, Dhu al-Qa^a, and the first nine days of Dhu al- Hijja, by agreement. Malik said that it is a total of three months. AI-ShaficT said that it consists of the two first months and the first nine days of Dhu al- Hijja. Abu HanTfa said that it is the two months plus the first ten days of Dhu al-Hijja. x The evidence for Malik’s opinion is the generality of the words of the Exalted, “The pilgrimage is (in) the well-known months”,247 implying that this applies to all the days of Dhu al-Hijja as it does to all the days of Shawwal and Dhu al-QaMa. The evidence of the second group is the termination of the ritual state of ihram before the completion of the third month by the completion of all its obligatory acts. The implication of the dispute is the (permissibility of) delaying of the of the tawaf al-ifada (the obligatory final circumambulation of the Ka'ba) till the end of the month.

Malik anachukia mtu kuanza ihram kabla ya miezi ya hija, lakini kuanza kwake huko kwa ihram ni sahihi kwa mtazamo wake. Wanazuoni wengine wanashikilia kuwa ihram ya mtu huyu si sahihi. Al-Shafi'i alisema kwamba ihram yake inageuzwa kuwa ihram ya 'umra. Wale waliolinganisha hili na wakati wa sala walisema kwamba haina nguvu kabla ya wakati wake. Wale waliotegemea maana ya jumla ya maneno ya Mwenyezi Mungu Mtukufu, "Kamilisheni hija na 'umra kwa ajili ya Allah", walisema kwamba kila anapoanza ihram inakuwa sahihi, kwa kuwa ameamrishwa kukamilisha (hija). Huenda walidhani hija katika muktadha huu ni sawa na 'umra, na wakaona miqat ya wakati kuwa sawa na zile za 'umra. Hoja ya Al-Shafi'i inatokana na kanuni kwamba mtu anayefanya ibada katika wakati unaohusu ibada inayofanana nayo, ibada hiyo hugeuzwa kuwa umbo linalofanana nayo, kama mtu anayefunga kwa sababu ya nadhiri katika mwezi wa Ramadhani. Kuna mvutano kuhusu kanuni hii ndani ya Madhehebu ya Malik.

Malik disapproves a person’s commencing the ihram before the months of hajj, but such commencing of the ihram is valid in his view. Other jurists maintain that the ihram of this person is not valid. Al-ShafiT said that his ihram is to be converted to the ihram for 'umra. Those who held this to be similar to the time for prayer said that it is not effective before time. Those who relied upon the general implication of the words of the Exalted, “Complete the performance of the pilgrimage and the himra for Allah”,248 said that whenever he starts the ihram it takes effect, for he is commanded to complete (the pilgrimage). Perhaps, they held hajj in this context to be similar to himra and held the miqat of time to be similar to those of ^umra. Al- Shafi Fs c opinion is based upon the argument that whoever undertakes an act of worship in a time that pertains to an identical worship the worship is converted to the identical form, like one fasting after a vow during Ramadan. There is disagreement over this principle in the School (Malik’s).

Wanazuoni walikubaliana kwamba umra inaruhusiwa wakati wowote wa mwaka, kwa kuwa katika zama za jahiliyya haikufanywa wakati wa siku za hija (bali wakati wa sehemu nyingine ya mwaka), ambayo ndiyo maana ya kauli ya Mtume ﷺ: "Umra imeungana na hija hadi Siku ya Kiyama." Abu Hanifa alisema kwamba inaruhusiwa mwaka mzima, isipokuwa siku ya ^Arafa, siku ya kuchinja, na siku za tashriq ambazo inachukuliwa kuwa ni makruhu.

The jurists agreed that himra is permissible at any time of the year, as in the days of jahiliyya it was not performed during the days of hajj (but during the rest of the year), which is the meaning of the saying of the Prophet (God’s peace and blessings be upon him), "*Umra stands merged in the hajj up to the Day of Judgment”. Abu Hanifa said that it is permitted throughout the year, except on the day of ^Arafa, the day of sacrifice, and the days of tashriq when it is considered disapproved.

Walikhitalifiana kuhusu kurudiwa kwake ndani ya mwaka mmoja. Malik alihesabu ʿumra moja kwa kila mwaka kuwa ni jambo linalopendeza, lakini alikataa kufanywa kwa ʿumra mbili au tatu ndani ya mwaka mmoja. Al-Shafiʿi na Abu Hanifa walishikilia kuwa hakuna kosa lolote katika hilo.

They disagreed about its repetition in a single year. Malik considered one ^umra as desirable every year but disapproved the performance of two or three in one year. Al-Shafi T and Abu Hanifa held that there is no abomination in this.

Hii basi ni mjadala kuhusu masharti ya ihram yanayohusu wakati na mahali. Baada ya hapa ni lazima kuendelea na mjadala wa ihram yenyewe, lakini kabla ya hapo ni muhimu sana kuzungumzia mambo ambayo mtu aliye katika hali ya ihram anapaswa kuyaepuka. Baadaye, tutazungumzia vitendo maalum vya mtu aliye katika hali ya ihram hadi atakapotoka humo, na hivi ni vitendo vyote vinavyopaswa kufuatwa au kuepukwa, pamoja na yale yanayoachwa katika hija. Kisha tutaendelea na hukumu za kuharibika kwa ibada kutokana na kufanya kitendo kilichokatazwa, au kuacha na kuvunja kitendo kinachotakiwa. Kwa hiyo, tunaanza na mambo yanayoachwa.

c This, then, is the discussion of the conditions of the ihram pertaining to time and location. It is necessary after this to move to the discussion of the ihram, but before that it is essential to talk about the things to be avoided by the person in the ritual state of the ihram. Thereafter, we will talk about the specific acts of the person in a ritual state of the ihram until he is released from it and these are all the acts that are to be observed or are to be shunned relinquishments of hajj. We shall then take up the ahkam of vitiation due to the commission of a prohibited act or the relinquishment and abuse of a required act. We, therefore, begin with the relinquishments.

Hizi ni shughuli ambazo kwa kawaida ni halali, lakini haziruhusiwi kwa mtu aliye katika hali ya ihram. Chanzo cha mada hii ni kile kilichothibitishwa kupitia riwaya ya Malik kutoka kwa Nafi‘, kutoka kwa ‘Abd Allah ibn ‘Umar, kwamba mtu mmoja alimwuliza Mtume wa Allah ﷺ: “Ni aina gani ya nguo mtu aliye katika hali ya ihram anapaswa kuvaa?” Mtume wa Allah ﷺ akasema: “Asivae shati, wala kilemba, wala suruali, wala joho lenye kofia, wala viatu, isipokuwa mtu asipopata sandali, basi anaweza kuvaa viatu baada ya kuvikata chini ya vifundo vya miguu. Wala asivae nguo yoyote iliyogusiwa (kutiwa rangi) na zaferani au wars (rangi ya manjano).” Mtu aliye katika hali ya ihram hapaswi kuvaa shati wala kitu kingine chochote kilichotajwa katika riwaya hii, wala kitu chochote kinachofanana nacho, yaani nguo zilizoshonwa. Hukumu hii ni maalum kwa wanaume, yaani kuvaa nguo zilizoshonwa, na haina ubaya mwanamke kuvaa shati, koti, suruali, viatu, na kitambaa cha kufunika kichwa.

These are ordinarily permissible acts that are not permitted to a person in the ritual state of ihram. The source for this topic is what is established through the tradition of Malik from Nafi< from <Abd Allah ibn ‘Umar “that a man asked the Messenger of Allah (God’s peace and blessings be upon him), ‘What kind of clothes does a person in a ritual state of ihram wear?’ The Messenger of Allah (God’s peace and blessings be upon him) said, ‘You should neither wear shirts, nor turbans, nor trousers, nor hooded cloaks, nor shoes, unless a person does not find sandals for then he may wear shoes after cutting them below the ankles. And do not wear any clothing which has been touched (dyed) by saffron or wars (yellow dye)’”. the ritual state of ihrdm should not wear a shirt or any other thing mentioned in this tradition nor anything that is similar, that is, stitched: clothing. This is specific for men, that is, wearing stitched clothing, and there is no harm if a woman wears a shirt, coat, trousers, shoes, and a head-cover.

Walitofautiana kuhusu mtu asiyepata chochote isipokuwa suruali. Je, aivae? Malik na Abu Hanifa walishikilia kwamba hairuhusiwi kuvaa suruali, na akifanya hivyo analazimika kutoa kafara. Al-Shafi‘i, al-Thawri, Ahmad, Abu Thawr na Dawud walisema kwamba hana wajibu wowote ikiwa hapati shuka ya kujifunga kiunoni. Msingi wa maoni ya Malik ni maana ya wazi ya Hadith iliyotangulia ya Ibn Umar. Alisema kwamba lau kungekuwa na ruhusa yoyote katika hili, Mjumbe wa Allah ﷺ angeieleza kama alivyofanya katika suala la viatu. Msingi wa kundi jingine ni Hadith ya ‘Amr ibn Dinar kutoka kwa Jabir na Ibn Abbas, waliosema: “Nilimsikia Mjumbe wa Allah ﷺ akisema: ‘Suruali ni kwa mtu asiyepata shuka ya kujifunga kiunoni, na viatu ni kwa mtu asiyepata sandali’.”

They differed about the person who does not find anything other than trousers. Is he to wear them? Malik and Abu Hamfa held that he is not permitted to wear trousers and if he does so he atones for it. Al-ShaficT, al- ThawrT, Ahmad. Abu Thawr, and Dawud said that there is no liability upon him if he cannot find a loin-cloth. The reliance in Malik’s opinion is upon the apparent meaning of the preceding tradition of Ibn Umar. He said that had there been some exemption in this the Messenger of Allah (God’s peace and* blessings be upon him) would have expressed it as he did in the case of shoes. The reliance of the other group is upon the tradition of cAmr ibn Dinar from Jabir and Ibn Abbas, who said, “I heard the Messenger c of Allah (God’s peace and blessings be upon him) saying, ‘Trousers are for the person who does not find a loin-cloth and shoes for one who cannot find sandals’”.

Jumhuri ya wanazuoni wanaruhusu kuvaa viatu vilivyokatwa kwa mtu asiyepata sandali. Ahmad alisema kuwa inaruhusiwa kwa mtu asiyepata sandali kuvaa viatu ambavyo havijakatwa, kwa kutegemea maana ya jumla iliyomo katika hadithi ya Ibn ʿAbbas. ʿAtaʾ alisema kuwa kuvikata kuna upotevu, na Mwenyezi Mungu hapendi upotevu. Wametofautiana kuhusu mtu anayevaa viatu vilivyokatwa wakati sandali zinapatikana. Malik alisema kwamba analazimika kutoa kafara, na huu ndio pia ulikuwa msimamo wa Abu Thawr. Abu Hanifa alisema kwamba hana kafara. Misimamo yote miwili imepokewa kutoka kwa al-Shafiʿi, na tutaitaja katika mjadala wa hukumu za kisheria.

The majority of the jurists permit the wearing of shoes that have been cut down for a person who cannot find sandals. Ahmad said that it is permitted to a person who cannot find sandals to wear shoes that have not been cut, and this by relying upon the unqualified implication in the tradition of Ibn c Abbas. cAta> said that in cutting them down there is waste and Allah does not like waste. They differed about the person who wears cut down shoes when sandals are available. Malik said that he has to make atonement, and this was also the opinion of Abu Thawr. Abu Hamfa said that there is no atonement for him. Both views are related from al-ShafiT, and we shall mention this in the discussion of the ahkam.

Wanazuoni wamekubaliana kwa pamoja kwamba mtu aliye katika hali ya ihram hapaswi kuvaa nguo iliyotiwa rangi ya wars au za'faran, kwa sababu ya kauli ya Mtume ﷺ katika hadithi ya Ibn Umar: "Wala msivae nguo yoyote iliyoguswa [kutiwa rangi] na za'faran au wars [rangi ya manjano]". Walitofautiana kuhusu nguo iliyotiwa rangi ya usafflawer (ushafloa). Malik alisema kwamba hakuna ubaya katika hilo kwa kuwa si manukato. Abu Hanifa na al-Thawri walisema kwamba ni manukato na kuna fidia (fidya) kwa kuitumia. Dalili ya Abu Hanifa ni kile ambacho Malik amekipokea kutoka kwa Ali, "kwamba Mtume ﷺ alikataza kuvaa qassy (nguo ya hariri yenye mistari) na nguo iliyotiwa rangi ya usafflawer".

The jurists agreed unanimously that the person in the state of ihrdm is not to wear clothing that is dyed with wars or saffron, because of the words of the Prophet (God’s peace and blessings be upon him) in the tradition of Ibn Umar, “And do not wear any clothing which has been touched [dyed] by saffron or wars [yellow dye]”. They disagreed about clothing dyed with safflower. Malik said that there is no harm in that as it is not a perfume. Abu HanTfa and al-ThawrT said that it is a perfume and there is ransom (fidya) for using it. The evidence for Abu HanTfa is what Malik has recorded from C A1T “that the Prophet (God’s peace and blessings be upon him) prohibited the wearing of qassly (a silk striped garment) and a garment dyed with safflower”.

Walikubaliana kwamba ihram ya mwanamke inahusu uso wake. Anapaswa kufunika kichwa chake na nywele zake, na kwamba ashushe kidogo kitambaa cha kichwa mbele ya uso wake ili asionekane na wanaume; kwa mujibu wa yale yaliyopokewa kutoka kwa Aisha, aliyesema: “Tulikuwa tukimsindikiza Mtume wa Allah ﷺ nasi tuko katika hali ya ihram. Mpanda farasi alipopita karibu nasi, tulikuwa tunavuta vitambaa vyetu vya kichwani kidogo mbele ya nyuso zetu kutoka juu ya kichwa, na mpanda farasi alipopita tulikuwa tunavinua.” Hakuna simulizi yoyote kuhusu kufunika nyuso zao, isipokuwa ile iliyopokewa na Malik kutoka kwa Fatima binti al-Mundhir, aliyesema: “Tulikuwa tukifunika nyuso zetu tukiwa katika ihram pamoja na Asma binti Abu Bakr al-Siddiq.”

They agreed that the ihrdm of a woman pertains to her face. She is to cover her head and hair and that she should let her head covering hang a little in front of her face so that she is veiled from the view of men; in accordance with what is related from A isha, who said, “We were accompanying the Messenger of Allah (God’s peace and blessings be upon him) and were in the ritual state of ihrdm. When a rider would pass by us we would pull down our head-garments.a little in front of our faces from over the head, and when the rider had passed we would lift it”. There is no narration about the covering of their faces, except what has been related by Malik from Fatima bint al- Mundhir, who said, “We used to veil our faces while wearing the ihrdm along with Asma daughter of Abu Bakr al-Siddiq”.

Walikubaliana kwa pamoja kwamba mwanamume aliye katika hali ya ihramu hafuniki kichwa chake, lakini walitofautiana kuhusu kufunika uso wake. Malik amepokea kutoka kwa Ibn Umar kwamba sehemu ya kichwa iliyo juu ya kidevu haifuniki na mwanamume aliye katika hali ya ihramu. Hii ndiyo ilikuwa kauli ya Malik. Pia imepokewa kutoka kwake kwamba mtu akifanya hivyo na asiifunue mpaka mahali pake panapostahili, anapaswa kutoa fidia. Al-Shafi'i, al-Thawri, Ahmad, Abu Dawud na Abu Thawr walisema kwamba mtu aliyevaa ihramu anaweza kufunika uso wake mpaka kwenye nyusi. Hili limepokewa kutoka kwa Maswahaba: kutoka kwa Uthman, Zayd ibn Thabit, Jabir, Ibn Abbas, na Sa'd ibn Abi Waqqas.

They disagreed about the covering of the face by a man in a state of ihrdm after they agreed unanimously that he is not to cover his head. Malik has related from Ibn TJmar that the part of the head above the chin is not to be covered by a man in the state of ihrdm. This was the opinion of Malik. It is also narrated from him that if he does this and does not uncover it up to its proper place he is to pay ransom; Al-ShaficT, al-ThawrT, Ahmad, Abu Dawud, and Abu Thawr said that a person wearing the ihrdm may cover his face up to the eyebrows. This is related from the Companions: from TJthman, Zayd ibn Thabit, Jabir, Ibn Abbas, and Sa<d ibn AbT Waqqas.

Walitofautiana kuhusu kuvaa glavu na mwanamke. Malik alisema kwamba mwanamke akivaa glavu anawajibika kulipa fidia. Al-Thawri alitoa msamaha katika hili, ambao umepokewa kutoka kwa ꓽA'isha. Ushahidi wa Malik ni kile kilichopokewa na Abu Dawud kutoka kwa Nabii ﷺ, "kwamba alikataza kuvaa mitandio ya uso na glavu". Baadhi ya wapokezi wameripoti hadithi hiyo kwa mnyororo wa wapokezi unaoishia kwa Ibn 'Umar, na baadhi ya wapokezi wameripoti kwa mnyororo kamili, yaani kuipokea kutoka kwa Nabii ﷺ.

c They disagreed about the wearing of gloves by a woman. Malik said that if a woman wears gloves she is liable for ransom. Al-Thawri made an exemption in this, which is related from cA5isha. The evidence for Malik is what has been related by Abu Dawud from Prophet (God’s peace and blessings be upon him) “that he proscribed the wearing of veils and gloves”. Some of the narrators report it with the chain stopping at Ibn TJmar, and some narrators report it with a complete chain, that is narrate it from the Prophet (God’s peace and blessings be upon him).

Hizi ndizo zinazojulikana sana za makubaliano na kutofautiana kwao kuhusu mavazi ya (mwenye hija). Msingi wa haya yote ni mzozo wao kuhusu mafano yaliyojengwa kwa yale yasiyotajwa kutokana na yale yaliyotajwa waziwazi, mzozo wao kuhusu maana zinazowezekana za maandishi, na kama maandishi hayo ni sahihi au la.

These are their well-known agreements and disagreements over (the pilgrim’s) clothing. The basis of all this is their dispute over the analogies constructed for the unexpressed cases from those that are expressly mentioned, their dispute over the possible interpretations of the text, and whether or not such text is authentic.

Kitu cha pili katika mambo yanayopaswa kuepukwa ni manukato. Wanazuoni wa fiqhi wamekubaliana kwamba aina zote za manukato zinapaswa kuepukwa wakati wa hija na ʿUmra kwa mhujaji, maadamu yuko katika hali ya ihram. Wametofautiana kuhusu uhalali wake kwa muhrim wakati anapokaribia kuweka niyya ya ihram, ili athari yake ibaki baada ya kuingia katika hali ya ihram. Baadhi ya wanazuoni wa fiqhi waliyakatalia, huku wengine wakiruhusu. Miongoni mwa waliyakataza ni Malik, ambaye aliipokea kutoka kwa ʿUmar ibn al-Khattab. Ni pia maoni ya ʿUthman, Ibn ʿUmar, na kundi la Tabiʿun. Waliouruhusu ni pamoja na Abu Hanifa, al-Shafiʿi, al-Thawri, Ahmad, na Dawud. Dalili ya Malik, kwa upande wa usimulizi, ni hadithi ya Safwan ibn Yaʿla iliyoandikwa katika Sahihayn, nayo inajumuisha maneno: "Mtu mmoja alimjia Nabii ﷺ akiwa amevaa kanzu na amejipaka manukato. Akasema: ‘Ee Mjumbe wa Allah, unasemaje kuhusu mtu aliye katika hali ya ihram kwa ʿUmra, anayevaa kanzu na amejipaka manukato?’ Ndipo wahyi ukateremshwa kwa Mjumbe wa Allah ﷺ, na alipopata nafuu alisema: ‘Yuko wapi aliyeuliza kuhusu ʿUmra muda mfupi uliopita?’ Yule mtu akatafutwa na kuletwa kwake. Nabii ﷺ akasema: ‘Kuhusu manukato uliyo nayo, yaoshe mwilini mwako mara tatu. Kanzu uivue, kisha fanya kwa ʿUmra yako kile unachofanya kwa hija yako.’" Nimelifupisha hadithi hii na kutaja maana yake muhimu.

The second item in the things to be avoided is perfume. The jurists agreed that all kinds of perfume are to be avoided during hajj and <umra by the pilgrim so long as he is in a state of ihrdm. They disagreed about its permissibility for the muhrim at the time when he is about to form the niyya the ihrdm, so that its effect may remain after he has entered into the state of ihram. Some jurists disapproved of it, while others permitted it. Included in those who disapproved it is Malik, who related it from TJmar ibn al-Khattab. It is also the opinion of TJthman, Ibn TJmar, and a group of the Tabicun. Those who permitted it include Abu HanTfa, al-ShaficT, al-ThawrT, Ahmad, and Dawud. The evidence for Malik, by way of transmission, is the tradition of Safwan ibn Ya4a that has been recorded in the Sahihayn, and it includes the words, “A man came to the Prophet (God’s peace and blessings be upon him) donning a tunic and wearing perfume. He said, ‘O Messenger of Allah, what do you think about a man in a state of ihrdm for the himra who wears, a tunic and has applied perfume?’ It was then that a revelation was sent down to ' the Messenger of Allah (God’s peace and blessings be upon him), and when he had recovered he said, ‘Where is the questioner who asked about the <wnra a short while ago?’ The man was found and brought to him. The Prophet (God’s peace and blessings be upon him) said, ‘As for the perfume that you have on, wash it away from yourself three times. The tunic you should take off, and then do for the ^umra what you do for your haff”. I have summarized the tradition and have mentioned its essential meaning.

Hoja ya kundi lingine inategemea riwaya iliyopokewa na Malik kutoka kwa ʿĀʾisha, aliyesema: "Nilikuwa nikipaka manukato kichwani mwa Mjumbe wa Allah ﷺ kwa ajili ya ihramu yake kabla ya kuanza ihramu, pia wakati hakuwa katika hali ya ihramu na alikuwa karibu kufanya ṭawāf ya Nyumba." Kundi la kwanza lilitegemea riwaya iliyopokewa kutoka kwa ʿĀʾisha, ambaye, baada ya kusikia kwamba Ibn ʿUmar alikataa matumizi ya manukato kabla ya ihramu, alisema: "Allah amrehemu baba wa ʿAbd al-Raḥmān! Nilimpaka manukato Mjumbe wa Allah ﷺ, naye akawatembelea wake zake kisha akaamka asubuhi katika hali ya ihramu." Wao walijibu kwa hoja kwamba iwapo alikwenda kuwatembelea wake zake, basi lazima alioga baadaye, na harufu ya manukato tu ndiyo iliyobaki juu yake, si dutu yake. Pia walisema kwamba kuna makubaliano kwamba mambo yote yaliyokatazwa kwa mwenye ihramu tangu mwanzo, kama kuvaa nguo na kuua wanyama wa porini, hayaruhusiwi kwake wakati wa ihramu; hivyo ni lazima hukmu ya kuendelea kwake iwe ile ile, yaani, iwe kweli kwa manukato. Sababu ya kutofautiana kwao, basi, inatokana na mgongano wa riwaya kuhusu suala hili.

The reliance of the other group is on what is related by Malik from c A’isha, who said, “I used to apply perfume to the head of the Messenger of Allah (God’s peace and blessings be upon him) for his ihrdm before he had started the process of the ihrdm, and also when he was not in a state of ihrdm and was about to perform the circumambulation of the House”. The first group relied on the tradition related from cA*isha, who having heard about the rejection by Ibn cUmar of the use of perfume prior to the ihrdm said, “May Allah have mercy on the father of cAbd al-Rahman, I perfumed the Messenger of Allah (God’s peace and blessings be upon him) and he visited his wives and then arose in the morning in a state of ihrdm”. They responded arguing that if he visited his wives, then, he must have taken a bath (afterwards), and only the smell of perfume remained upon him; not its substance. As a consensus occurred (they added) that all things not permitted to the muhrim initially, like the wearing of clothing and killing of game, are not permitted to him during the state of ihrdm, it becomes necessary that the hukm of its continuity be the same, that is, it should be true for perfume. The reason for disagreement, therefore, stems from the conflict of traditions on the topic.

Jambo la tatu linalopaswa kuepukwa ni kujamiiana. Hii ni kwa sababu wanazuoni wa fiqhi wamekubaliana kwamba kujamiiana na wanawake ni haramu kwa mtu anayefanya hijja tangu wakati anapoingia katika hali ya ihramu, kwa sababu ya maneno ya Mwenye Enzi Mtukufu: {Hapana kufanya uchafu wala kufanya uovu wala kugombana katika hijja}.249

The third thing to be avoided is sexual intercourse. This is so as the Muslim jurists agreed that sexual intercourse with women is prohibited to the person performing the pilgrimage from the time that he assumes the state of ihrdm, because of the words of the Exalted, “There is (to be) no lewdness nor abuse nor angry conversation on the pilgrimage”.249

Jambo ya nne iliyokatazwa ni kuondoa uchafu, kukata nywele, na kuua chawa. Hata hivyo, wamekubaliana kwamba inaruhusiwa kwa mtu kuosha kichwa chake kwa sababu ya janaba (najisi kubwa). Wamekhitilafiana kuhusu kuchukiza kwa kuosha kichwa kwa sababu nyingine isiyokuwa janaba. Wengi wamesema kwamba hakuna ubaya iwapo atakiosha kichwa chake. Malik alishikilia kuchukiza huko, na dalili yake ni kwamba ‘Abd Allah ibn ‘Umar hakuosha kichwa chake alipokuwa muhrim, isipokuwa baada ya kutokwa na manii usiku. Dalili ya wengi ni kile alichopokea Malik kutoka kwa ‘Abd Allah ibn Jubayr: "Ibn ‘Abbas na al-Miswar ibn Makhrama walibishana huko al-Abwa (kuhusu kuosha kichwa cha muhrim). ‘Abd Allah alisema kwamba muhrim anaweza kuosha kichwa chake, ilhali al-Miswar ibn Makhrama alisema kwamba muhrim asioshe kichwa chake. Alisema: ‘Abd Allah ibn ‘Abbas alinituma kwa Abu Ayyub al-Ansari. Nilimkuta (alisema) akioga kati ya nguzo mbili zilizofunikwa kwa nguo. Nilimsalimia. Akasema: ‘Ni nani huyo?’ Nikasema: ‘Ni ‘Abd Allah ibn Jubayr. ‘Abd Allah ibn ‘Abbas amenituma kwako kukuuliza jinsi Mjumbe wa Allah ﷺ alivyokuwa akiosha kichwa chake alipokuwa katika hali ya ihram.’ Kisha Abu Ayyub akaipiga nguo hiyo hadi nikaweza kuona kichwa chake. Akamwambia mtu aliyekuwa akimmiminia maji amimine juu ya kichwa chake. Yule mtu akamimina juu ya kichwa chake, naye akakisogeza kichwa kwa mikono yake, akiipeleka mbele na nyuma. Kisha akasema: ‘Hivi ndivyo nilivyomwona Mjumbe wa Allah ﷺ akifanya.’” ‘Umar pia alikuwa akiosha kichwa chake alipokuwa katika hali ya ihram, na alisema: "Hakitafanya (nywele) zaidi ila kuwa zimechafuka." Imepokewa na Malik katika al-Muwatta. Malik alifasiri hadithi ya Abu Ayyub al-Ansari kuhusu (kuoga kwa sababu ya) janaba. Ushahidi wake kwa hili ni makubaliano yao kwamba muhrim amekatazwa kuua chawa, kukata nywele, au kuondoa tafath, yaani uchafu, na mtu anayeosha kichwa chake hufanya yote hayo au baadhi yake. Walikubaliana juu ya katazo la muhrim kuosha kichwa chake kwa marsh' mallow. Malik na Abu Hanifa walisema kwamba akifanya hivyo, lazima alipe fidia. Abu Thawr alisema kwamba hana dhima yoyote.

The fourth thing prohibited is the removal of dirt, cutting hair, and killing lice, but they agreed that it is permitted for the person to wash his head because of a major impurity. They disagreed about the disapproval of washing his head due to a reason other than a major impurity. The majority said that there is no harm if he washes his head. Malik upheld the disapproval and his reliance is on the fact that ‘Abd Allah ibn ‘Umar did not wash his head while he was a muhrim, except after a- nocturnal emission. The reliance of the majority is on what is related by Malik from ‘Abd Allah ibn Jubayr “that Ibn ‘Abbas and al-Miswar ibn Makhrama disputed at al-Abwa* (the washing of the head by a muhrim). ‘Abd Allah said that a muhrim may wash his head, while al-Miswar ibn Makhrama said that a muhrim is not to wash his head. He said, ‘Abd Allah ibn ‘Abbas sent me to Abu Ayyub al-Ansarl. I found him (he said) bathing between two props curtained with a cloth. I greeted him. He said, ‘Who is that?’ I said, ‘‘Abd Allah ibn Jubayr. ‘Abd Allah ibn ‘Abbas sent me to you to ask you how the Messenger of Allah (God’s peace and blessings be upon him) used to wash his head when he was in the state of ihrdm\ Abu Ayyub then slapped on the cloth till I could see his head. He said to the person who was pouring water on him to pour it over his head. The person poured it over his head and he moved his head with his hands, taking them forwards and backwards. He then said, ‘This is how I saw the Messenger of Allah (God’s peace and blessings be upon him) doing it’ ”. ‘Umar also used to wash his head when he was in a state of ihram and said, “It will only make it (hair) more ruffled”. It is recorded by Malik in al-Muwatta?. Malik interpreted the tradition of Abu Ayyub al-AnsarT to apply to (a bath because of a) major impurity. The evidence for him is their consensus that the muhrim is prohibited from killing lice, trimming hair, or removal of tafath, which is dirt, and the person who washes his head does all or some of these things. They agreed about the prohibition of the muhrim washing his head with marsh’ mallow. Malik and Abu HanTfa said that if he does this he has to pay ransom. Abu Thawr said that he is under no liability.

Walikhitilafiana kuhusu kuingia katika hammamu ya umma. Malik aliikataa jambo hili na akashikilia kuwa yeyote anayefanya hivyo lazima atoe fidia. Abu Hanifa, al-Shafi‘i, al-Thawri, na Dawud walisema kuwa hakuna ubaya katika hili. Imepokewa kupitia njia mbili kutoka kwa Ibn ‘Abbas kwamba aliingia hammamu ya umma alipokuwa katika hali ya ihram. Ni bora kukataa kuingia hammamu kwa kuwa muhrim amekatazwa kuondoa uchafu.

They disagreed about entering a public bath. Malik disapproved this and held that whoever does this has to pay ransom. Abu HanTfa, al-Shafi‘T, al- Thawri, and Dawud said that there is no harm in this. It is related through two channels from Ibn ‘Abbas that he entered the public bath when he was in a state of ihram. It is better to disapprove entry into the bath as the muhrim is prohibited from removing dirt.

Jambo la tano lililokatazwa ni uwindaji. Hili pia limekubaliwa kwa sababu ya maneno ya Mwenye Enzi na Utukufu, "Mmekatazwa kuwinda nchi kavu maadamu mko katika hija",250 na maneno Yake, "Msiue mnyama wa porini mkiwa katika hija".251 Wamekubaliana kwamba mtu aliye katika hali ya ihramu hairuhusiwi kuwinda wala kula alichowinda. Wamekhitilafiana kuhusu kama inaruhusiwa kwa mwenye ihramu kula nyama ya mnyama wa porini anayewindwa na mtu ambaye hayuko katika hali ya ihramu. Kuna maoni matatu. Kwa maoni moja, inaruhusiwa kwake kuila bila vikwazo. Hili lilitolewa na Abu Hanifa, na pia ndilo maoni ya ‘Umar ibn al-Khattab na al-Zubayr. Kundi moja lilisema kwamba ni haramu kwake chini ya hali zote. Hili ndilo maoni ya Ibn ‘Abbas, ‘Ali, na Ibn ‘Umar, na lilikuwa pia maoni ya al-Thawri. Malik alisema kwamba mradi mnyama huyo hakuwindwa kwa ajili ya mwenye ihramu au kwa ajili ya walio katika ihramu kwa ujumla, inaruhusiwa kwake, lakini ikiwa aliwindwa kwa ajili ya mwenye ihramu, basi ni haramu kwa kila mwenye ihramu.

The fifth thing that is prohibited is hunting. This is also agreed upon because of the words of the Exalted, “To hunt on land is forbidden you as long as ye are on pilgrimage”,250 and His words, “Kill no wild game while ye are on the .pilgrimage”.251 They agreed that the person in a state of ihram is not permitted to hunt nor to eat what he has hunted. They disagreed about whether it is permitted to the muhrim to eat game when someone not in the state of ihram hunts it. There are thre opinions. According to one opinion it is permitted for him to eat it without restriction. This was expressed by Abu HanTfa, and it is also the opinion of ‘Umar ibn al-Khattab and al-Zubayr. One group said that it is prohibited for him under all circumstances. This is the opinion of Ibn ‘Abbas, ‘All, and Ibn ‘Umar, and it was also the opinion of al-Thawri. Malik said that as long as it has not been hunted for a muhrim or for those in ihrdm generally it is permissible for him, but if it has been hunted for a muhrim it is prohibited for each muhrim.

Sababu ya kutofautiana kunatokana na mgongano wa riwaya kuhusu jambo hili. Mojawapo ni riwaya iliyopokelewa na Malik kutoka kwa Abu Qatada kwamba: "Alikuwa pamoja na Mtume wa Allah ﷺ walipokuwa katika moja ya njia zinazoelekea Makka, wakati Abu Qatada alibaki nyuma pamoja na baadhi ya Masahaba wa Mtume ﷺ ambao walikuwa katika hali ya ihram, ilhali yeye hakuwa katika hali hiyo. Aliona punda-mwitu, akapanda farasi wake na kuwaomba wenzake wampe mjeledi wake. Walikataa kufanya hivyo, hivyo akawaomba mkuki wake, nao pia walikataa. Kisha alichukua mkuki mwenyewe, akamshambulia punda-mwitu na kumuua. Baadhi ya Masahaba wa Mtume wa Allah ﷺ walikula nyama yake, wengine hawakula. Walipomfikia Mtume wa Allah ﷺ waliulizia jambo hilo, naye akasema: 'Ilikuwa chakula ambacho Allah aliwalisha.'" Riwaya inayofanana nayo ni ile ya Talha bin 'Ubayd Allah, iliyopokelewa na al-Nasa'i, kwamba 'Abd al-Rahman al-Taymi alisema: "Tulikuwa pamoja na Talha bin 'Ubayd Allah nasi tukiwa katika hali ya ihram. Alipewa zawadi ya swala alipokuwa amelala. Baadhi yetu walikula, na Talha alipoamka alikubali kula, akisema: 'Tulikula pamoja na Mtume wa Allah ﷺ.'" Riwaya ya pili ni kutoka kwa Ibn 'Abbas, pia iliyopokelewa na Malik, kwamba "punda-mwitu alitolewa kwa Mtume wa Allah ﷺ huko al-Abwa'" au huko Waddan. Yeye alimrudishia mtu huyo na akasema: "Hatutaki kukataa, ni kwamba sisi tuko katika hali ya ihram." Kuna sababu nyingine ya kutofautiana, nayo ni kama katazo linahusu kula kwa mnyama wa uwindaji yenyewe, tofauti na kama mwenye ihram ndiye aliyemuua au alimuuliwa kwa ajili yake, au linahusu kitendo cha kuua kinachofanywa na mwenye ihram, au mchanganyiko wa vyote viwili. Wale waliotegemea hadith ya Abu Qatada walisema kwamba katazo hilo linahusiana na kula pamoja na kitendo cha kuwinda. Wale waliofuata hadith ya Ibn ‘Abbas walisema kwamba katazo hilo linahusiana na kila kitendo kimoja kimoja. Wale waliopitisha njia ya kupendelea baadhi ya hadith katika hizi walifuata ama hadith ya Abu Qatada au hadith ya Ibn ‘Abbas. Wale waliopatanisha hadith hizi walishikilia maoni ya tatu. Walisema kwamba kupatanisha ni bora, na wakaliunga mkono hilo kwa hadith iliyopokewa kutoka kwa Jabir kutoka kwa Nabii ﷺ, kwamba alisema: "Mnyama wa nchi kavu ameruhusiwa kwenu mnapokuwa katika hali ya ihram mradi hamkumwinda wala hakuwindwa kwa ajili yenu."

The reason for disagreement emanates from the conflict of traditions about this. One of these is a tradition recorded by Malik from Abu Qatada “that he was with the Messenger of Allah (God’s peace and blessings be upon him) when they were on one of the ways leading to Mecca when Abu Qatada stayed behind with some of the Prophet’s Companions who were in a state of ihrdm, while he was not. He noticed a wild ass and mounting on his horse asked his company to hand him his whip. They refused to do this so he asked them for his spear, which they also refused. He, then, took it himself and charging the wild ass killed it. Some of the Companions of the Messenger of Allah (God’s peace and blessings be upon him) ate of it while others did not. When they caught up with the Messenger of Allah (God’s peace and blessings be upon him) they asked him about it and he said, ‘It was food that Allah fed you with’”. Implying the same is the tradition of Talha ibn ‘Ubayd Allah that is recorded by al-NasaT that ‘Abd al-Rahman al-TamTmT said, “We were with Talha ibn ‘Ubayd Allah and in a state of ihrdm. A gazelle was brought as a gift for him when he was sleeping. Some of us ate of it and when Talha woke up he approved of eating, and said, ‘We ate it along with the Messenger of Allah (God’s peace and blessings be upon him)’ ”. The second tradition is from Ibn ‘Abbas and has also been recorded by Malik that “a wild ass was brought for the Messenger of Allah (God’s peace and blessings be upon him) at al- Abwa” or at Waddan. He returned it to the person and said, ‘We would not wish to decline it, it is only that we are in a state of ihrdm* There is another reason for the disagreement and that is whether the proscription is linked to eating the game itself, as distinct from whether the muhrim killed it or it was killed for him, or to the act of killing by the muhrim, or to a combination of both. Those who relied upon the tradition of Abu Qatada said that the proscription is related to eating along with the act of killing. Those who acted upon the tradition of Ibn ‘Abbas said that the proscription is related to each individual action. Those who adopted the method of preference in these traditions either acted upon the tradition of Abu Qatada or on the tradition of Ibri ‘Abbas. Those who reconciled the traditions upheld the third opinion. They said that reconciliation is better and they supported this with the tradition related from Jabir from the Prophet (God’s peace and blessings be upon him) that he said, “Game from the land is permitted to you when you are in a state of ihram as long as you have not hunted it and it has not been hunted for you”.

Walitofautiana kuhusu kesi ya mtu aliyelazimishwa (kwa dharura) kama anatakiwa kula mzoga au kuwinda akiwa katika hali ya ihram. Malik, Abu Hanifa, al-Thawrī, Zufar, na kundi la wanazuoni walisema kwamba akilazimishwa anaruhusiwa kula mzoga au nyama ya nguruwe bila kuwinda. Abu Yusuf alisema kwamba anatakiwa kuwinda na kula, na ana wajibu wa kutoa fidia. Mtazamo wa kwanza ni bora kwa kuzuia njia (za kufikia jambo lisilo halali), ilhali mtazamo wa Abu Yusuf unaakisi mfano bora zaidi, kwa sababu huu (mzoga) umeharamishwa wenyewe, na kuwinda kumeharamishwa (kwa muda) kwa sababu fulani, na kitu kilichoharamishwa kwa muda kwa sababu fulani ni chepesi zaidi kwa uzito kuliko kilichoharamishwa milele kwa asili yake.

They disagreed about the case of the person under duress whether he is to consume carrion or is to hunt in the state of ihram, Malik, Abu Hanifa, al- ThawrT, Zufar, and a group of jurists said that if he is under duress he may eat carrion or swine flesh without hunting. Abu Yusuf said that he is to hunt and eat, and he is obliged to make reparation. The first view is better for the blocking of the means (to seek an unlawful end), while the view of Abu Yusuf reflects a better analogy, because this (carrion) is prohibited for itself and hunting is (temporarily) prohibited for some reason, and what is prohibited temporarily for a reason is lesser in gravity than what is perpetually prohibited in itself.

Wanazuoni wa Kiislamu wamekubaliana kwamba mambo haya matano ni makatazo ya ihram, lakini wametofautiana kuhusu ndoa ya muhrim. Malik, al-Shafi'i, al-Layth na al-Awza'i walisema kwamba muhrim hafai kuoa wala kuozesha mtu. Akifanya hivyo, ndoa hiyo ni batili. Huu pia ni msimamo wa 'Umar, 'Ali ibn Abi Talib, Ibn 'Umar na Zayd ibn Thabit. Abu Hanifa na al-Thawri walisema kwamba hakuna ubaya ikiwa muhrim anaoa mwenyewe au kumwozesha mtu.

The Muslim jurists agreed that these five things are prohibitions of the ihram, but they differed about the marriage of the muhrim. Malik, al-ShaficT, al-Layth, and al-AwzaT said that a muhrim is not to marry nor give someone away in marriage. If he does that the marriage is void. This is also the opinion of TJmar, ^IT ibn Abl Talib, Ibn TJmar, and Zayd ibn Thabit. Abu Hanifa and al-Thawrl said there is no harm if the muhrim marries himself or gives someone away in marriage.

Sababu ya kutofautiana kwao inatokana na kupingana kwa Hadithi kuhusu jambo hili. Moja yake imepokewa kama Hadithi kutoka kwa ʿUthmān ibn ʿAffān, aliyesema: "Muhrim haoi wala hamwozeshi mtu, wala hatoi posa." Hadithi inayopingana na hii ni kutoka kwa Ibn ʿAbbās, kwamba Mtume wa Allah ﷺ alimuoa Maymūna alipokuwa katika hali ya ihram. Imepokewa na wakusanyaji wa Hadithi sahihi, isipokuwa kwamba imepingwa na Hadithi kadhaa kutoka kwa Maymūna mwenyewe, aliyesema: "Mtume wa Allah ﷺ alinioa nilipokuwa sipo katika hali ya ihram." Imepokewa kutoka kwake kupitia njia mbalimbali: kutoka kwa Abū Rāfiʿ, kutoka kwa Sulaymān ibn Yasār, ambaye alikuwa mawlā (mteja) wake, na kutoka kwa Zayd ibn al-Asamm. Inawezekana kuzipatanisha Hadithi hizi kwa kufasiri moja kuashiria kukataza na nyingine kuashiria kuruhusu.

The reason for their disagreement arises from the conflict of traditions on the subject. One of these is related as a tradition from TJthman ibn cAffan, who said, “The muhrim is not to marry nor give someone away in marriage, nor is he to make a marriage proposal”. The tradition that opposes this is from Ibn Abbas c “that the Messenger of Allah (God’s peace and blessings be upon him) married Maymuna when he was in a state of ihram”. It is recorded by the compilers of the authentic traditions, except that it has been opposed by. a number of traditions from Maymuna (herself), who said “that the Messenger of Allah (God’s peace and blessings be upon him) married her when he was not in the state of ihram”. It has been related from her through various channels from Abu Rafic, from Sulayman ibn Yassar, who was her mawla (client), and from Zayd ibn al-Asamm. It is possible to reconcile the traditions by interpreting one to imply disapproval and the other to indicate permissibility. ..

Haya ni masuala yanayojulikana kuhusu yale yaliyokatazwa kwa muhrim. Kuhusu wakati atakapoachiwa kutoka hali ya ihram, na vitendo vilivyokatazwa vinaporuhusiwa tena, tutalitaja hilo tutakapojadili vitendo vya hijja. Hali ya ihram kwa mtu anayefanya 'umra huisha baada ya yeye kufanya tawaf na sa'y, na kunyoa kichwa chake. Wameafikiana kuhusu kumalizika kwa hali hii kwa wale wanaofanya hijja, kama itakavyokuja baadaye. Sasa, kwa kuwa tumejadili mambo ambayo muhrim anapaswa kujiepusha nayo, tunahamia kujadili vitendo vyake.

These are the well-known issues about what is prohibited to the muhrim. As to when he is to be released from the status of ihram, when the proscribed acts become permissible again, we shall mention it when discussing the acts of hajj. The state of ihram for the person performing the <umra ceases after he has made the tawdf and the sa*y, and had his head shaved. They differed about the termination of this state for those performing hajj, as will be coming up later. And now, as we have discussed the things to be avoided by the muhrim, we move to a discussion of his acts.

Wanazuoni walikubaliana kwamba aina hii ya ibada ni ile inayodokezwa katika maneno ya Mwenye Enzi, “Basi atakayejifaidi kwa kufunga umra kabla ya hija, (atoe) sadaka iliyo rahisi kupatikana”. Maana yake ni kwamba mhiji hutamka talbiya ya umra kutoka sehemu zilizowekwa wakati wa miezi ya hija. Hivyo ni pale ambapo makazi yake yako nje ya Haram (vinginevyo hufanya hivyo kutoka makazi yake). Anasonga kutoka hapo mpaka anafika Nyumba (Msikiti Mtukufu) na kufanya mizunguko kuizunguka Ka'ba, kufanya sa'i, kisha kunyoa au kupunguza nywele zake ndani ya miezi hii. Hapo hayuko tena katika hali ya ihram ingawa yuko Makka. Ataanza hija yake katika mwaka huohuo na katika miezi hiyo iliyowekwa, bila kurudi nchini kwake, isipokuwa kile kilichopokewa kutoka kwa al-Hasan. Alisema kwamba anapaswa kuchukuliwa kuwa mutamatti', hata akirudi nchini kwake bila kutekeleza hija, yaani, analazimika kutoa dhabihu ya mutamatti' inayotajwa katika maneno ya Mwenye Enzi, “dhabihu iliyo rahisi kupatikana”. Yeye (al-Hasan) alikuwa akishikilia kwamba umra wakati wa siku za hija ni sawa na tamattu'. Tawus alishikilia kwamba mtu anayefanya umra kabla ya miezi ya hija, kisha akabaki (Makka) mpaka hija na kuitekeleza katika mwaka huohuo, pia anachukuliwa kuwa mutamatti'. Wanazuoni walikubaliana kwamba mtu asiyeishi (kwa kudumu) karibu na al-Masjid al-Haram anastahili kuwa mutamatti'. Walitofautiana kuhusu mkazi wa Makka, kama anastahili tamattu'. Wale waliosema kwamba anastahili walikubaliana kwamba hakuna (wajibu wa) kafara, kwa sababu ya maneno ya Mwenye Enzi, “Hilo ni kwa yule ambaye watu wake hawako karibu na al-Masjid al-Haram”. Walitofautiana kuhusu nani ndiye mkazi wa al-Masjid al-Haram. Malik alisema kwamba wao ni wakazi wa mji wa Makka na wale wa Dhu Tuwa, pamoja na wengine ambao makazi yao yako mbali na Makka kama Dhu Tuwa. Abu Hanifa alisema kwamba wao ni watu wanaoishi ndani ya mawaqit na ndani ya Makka. Al-Shafi'i alisema, huko Misri, kwamba hawa ni watu wanaoishi umbali wa safari ya usiku mbili kutoka Makka, na huu ndio umbali wa juu kabisa wa mawaqit. Wazahiri walisema kwamba ni wale wanaoishi ndani ya mipaka ya Haram, wakati al-Thawri alisema kwamba ni wakazi wa Makka peke yao.

We say: The jurists agreed that this is the kind of rite that is implied in the words of the Exalted, “Then whosoever enjoyed freedom from the restriction of the ihrdm by commencing with the ^umra before the hajj, (shall give) such gifts as can be had with ease”. This means that the pilgrim pronounces the talbiya for the himra from the appointed locations during the-months of hajj. This is the case if his residence is beyond the Haram (otherwise he does so from his residence). He moves from there until he reaches the House (the Sacred Mosque) and makes the circuits around' the Ka^ba, performs the say, and then has his hair shaved (or shortened) within these months. He is then no longer in the state of ihrdm though he is in Mecca. He will begin his hajj in the very same year and in these appointed-1 months without going back to his homeland, except what is related from akHasan. He said that he is to be considered a mutamatti*- even if he goes back to his homeland without performing he. hajj, that is, he is liable for the sacrifice of the mutamatti^ that is mentioned in the words of the Exalted, “such blood sacrifice as can be had with ease”.252 * 254 He (ai-Hasan) used to maintain that a ^umra during the days of hajj amounts to tamattifi. Tawus maintained that the person who performs ^umra before the months of hajj and then stays on (in Mecca) till the hajj and performs it in the same year is also to be considered a mutamatti\ The jurists agreed that a person who is not residing (permanently) in the (vicinity of) al-Masjid al-Haram is eligible for being a mutamattP. They disagreed about the resident of Mecca whether he is eligible for tamattu*-. Those who maintained that he is eligible agreed that there is no (obligation of) atonement , because of the words of the Exalted, “That is for him whose folk are not present in the vicinity of al-Masjid al-Haram” They disagreed as to who is resident in al-Masjid al-Hardm. Malik said that they are the residents of the town of Mecca and those of Dhu Tuwa, as well as others whose residence is as far from Mecca as Dhu Tuwa. Abu Harnfa said that they are the persons who live withing the mawdqit and within Mecca. Al-ShaficT said, at Egypt, that these are the persons who live up to a distance of two nights travel from Mecca, and this is the maximum distance of the mawaqit. The Zahirites said that they are those who live within the boundaries of the Haram, while al- Thawri said that they are the residents of Mecca alone.

Abu Hanifa alisema kuwa tamattu' haitumiki kwa watu waliopo katika Al-Masjid Al-Haram. Malik aliona kuwa jambo hilo ni makruh. Sababu ya kutofautiana kwao inatokana na mzozo wao kuhusu maana ya chini kabisa na maana ya juu kabisa ya "wale waliopo katika Al-Masjid Al-Haram." Kwa hiyo, hakuna shaka kwamba wakazi wa Makka ni miongoni mwa "wale waliopo katika Al-Masjid Al-Haram," kama vile hakuna shaka kwamba wale wanaoishi nje ya mawqit si miongoni mwao.

Abu HanTfa said that tamattu^ does not apply to the persons present at al- Masjid al-Haram. Malik considered this to be disapproved. The reason for their disagreement stems from their dispute over the minimum and maximum implication of “those present at al-Masjid al-Hardm”, therefore, there is no doubt that the.residents of Mecca are among “those present at al-Masjid al- Hardm”, just as there is no doubt that those living outside the mawdqit are not among them.

Hii ndiyo aina maarufu ya njia inayojulikana kama tamattu'. Maana ya tamattu' ni kwamba mhiji alinufaika kwa kuondolewa kwa makatazo ya ihram kati ya ibada mbili, na kwa kutokuwa na haja ya kufanya safari nyingine kwa ajili ya hija.

This then is the well-known form of the method known as tamattifi. The meaning of tamattu^ is that the pilgrim benefited from the removal of the prohibitions of ihrdm between the two rites and by the elimination of the need for making another journey for the hajj.

Kuna aina mbili nyingine za tamattu' ambazo wanazuoni wa fiqhi walitofautiana juu yake. Ya kwanza ni kubadilisha hijja kuwa 'umra, yaani kubadilisha nia ya ihram ya hijja kuwa nia ya ihram ya 'umra. Wanazuoni wengi wa kizazi cha kwanza, pamoja na wanazuoni wa miji ya mbali, wanakataa jambo hili. Ibn 'Abbas aliona kuwa linaruhusiwa, na pia lilikubaliwa na Ahmad na Dawud, nao wote walikubaliana kwamba Mtume wa Allah ﷺ aliwaamuru Maswahaba wake katika mwaka aliokwenda kuhiji wabadilishe hijja yao kuwa 'umra, kulingana na kauli ya Nabii ﷺ: "Lau ningeanza tena, nisingeleta wanyama wa kuchinja, na ningebadilisha kuwa 'umra." Zaidi ya hayo, aliwaelekeza wale Maswahaba wake ambao hawakuleta wanyama wa kuchinja wabadilishe nia yao ya hijja iwe ya 'umra. Hili ndilo ambalo wafuasi wa madhehebu ya Dhahiri walilitegemea. Wengi walishikilia kwamba hili ni maalum kwa Maswahaba wa Mtume wa Allah ﷺ. Pia walitoa hoja hii kwa msingi wa yale yaliyopokelewa kutoka kwa Rabi'a bin Abi 'Abd al-Rahman, kutoka kwa al-Harith bin Bilal bin al-Harith al-Madani, kutoka kwa baba yake, aliyesema: "Nilisema: 'Ee Mtume wa Allah, je, kughairi huku ni kwa ajili yetu peke yetu, au kwa wale watakaokuja baada yetu?' Akasema: 'Ni maalum kwetu.'" Hili halijafikia kiwango kinachohitajika cha usahihi kwa wafuasi wa Dhahiri, kwa vile linapingwa na mazoea ya awali. Imepokewa kutoka kwa 'Umar kwamba alisema: "Nimekataza aina mbili za mut'a zilizokuwepo katika zama za Mtume wa Allah ﷺ, na nitaadhibu kwa ajili yake: mut'a ya wanawake na mut'a ya hijja." Imepokewa pia kutoka kwa 'Uthman kwamba alisema: "Mut'a ya hijja ilikuwa kwa ajili yetu, na si kwa ajili yenu." Abu Dharr alisema: “Haikuwa sahihi kwa yeyote baada yetu kutamka talbiya ya hijja kisha kuigeuza kuwa ya ʿumra.” Haya yote yanalingana na maneno ya Mwenyezi Mungu Mtukufu, {Timizeni hijja na ʿumra kwa ajili ya Allah}.256 Wafuasi wa madhehebu ya Dhahiriyya wanashikilia kuwa kanuni ni kufuata mwenendo wa Masahaba mpaka dalili kutoka Qur'ani au Sunna sahihi ionyeshe kwamba umewekewa mipaka. Chanzo cha kutofautiana ni kwamba: je, mwenendo wa Masahaba unapaswa kufasiriwa kama kanuni ya jumla au kanuni mahsusi?

There are two other kinds of tamattifi over which the jurists disagreed. The first is the conversion of hajj into <umra, which is the changing of the intention of the ihrdm for hajj into to one for ^umra. The majority of the jurists from the first generation, as well as the jurists of the provinces, disapprove of this. Ibn cAbbas held this to be permissible, and it was also upheld by Ahmad and Dawud, and they all agreed that the Messenger of Allah (God’s peace and blessings be upon him) ordered his Companions injthe year he went for hajj to convert their hajj into <umra, and this is according to the saying of the Prophet (God’s peace and blessings be upon him), “If I were to start off again, I would not drive the sacrificial animals, and I would change it to ^umra”. Moreover, he directed those of his Companions who had not brought sacrificial animals to convert their declared intention of hajj into that for ^umra. This is what the Zahirites relied upon. The majority maintained that this is specific to the Companions of the Messenger of Allah (God’s peace and blessings be upon him). They also argued for this on the basis of what is related from RabFa ibn AbT cAbd al-Rahman from al-Harith ibn Bilal ibn al- Harith al-MadanT from his father, who said, “I said, ‘O Messenger of Allah, Is the cancellation for us specifically, or for those who come after us?’ He said, ‘It is specific to us’”. This has not reached the required level of authenticity for the Zahirites insofar as it is opposed by the earlier practice. It is related from TJmar that he said, “I have forbidden two kinds of mufa that existed in the days of the Messenger of Allah (God’s peace and blessings be upon him), and I will award punishment for them; namely, the mufa with women and the mu fa of hajj”. It is related from cUthman that he said, “The mu fa of hajj was for us and is not for you”. Abu Dharr said: “It was not proper for anyone after us to pronounce the talbiya for hajj and then convert it to hirnra”. All of this conforms with the words of the Exalted, “Perform the pilgrimage and the <-umra for Allah”,256 The Zahirites maintain that the principle is to act upon? the practice of the Companions until an evidence from the Qurian or the authentic sunna indicates that it has been restricted. The reason for the disagreement stems from whether the practice of the Companions is to be construed as implying a general or a specific rule.

Aina ya pili ya tamattuʿ ni ile iliyofafanuliwa na Ibn al-Zubayr, kwamba tamattuʿ aliyotaja Allah ni pale mtu anapozidiwa na ugonjwa au kuzingirwa na adui.257 Hili hutokea pale mtu anapoondoka kwenda kuhiji lakini akazuiwa na ugonjwa au tukio fulani, na kwa sababu hiyo akashindwa kukamilisha hijja hadi siku za hijja zikapita. Basi huenda Al-Kaaba, hufanya tawaf, hufanya sa'y baina ya al-Safa na al-Marwa, kisha huvua ihram yake. Baada ya hapo anaweza kufanya yale yaliyokatazwa na ihram hadi msimu wa hijja ujao, ambapo hufanya hijja na kutoa dhabihu. Kwa hiyo, aina maarufu ya tamattuʿ haina uungwaji mkono wa makubaliano ya wanazuoni. Tawus pia alitofautiana (na maoni ya wengi) na kusema kwamba mkazi wa Makka anayefanya tamattuʿ kutoka mji mwingine anawajibika kutoa dhabihu.

The second kind of tamattif is the one that was explained by Ibn al-Zubayr to the effect that the tamattu^ mentioned by Allah is where one is overwhelmed by a disease or besieged by the enemy.257 This happens when a person departs for the pilgrimage but is hampered by a disease or an incident because of which he is prevented from completing hajj until the days of hajj have passed. He, therefore, goes up to the House, makes the circumambula- tion, performs the sa*y between al-Safa and al-Marwa. and then removes his ihrdm. After this, he can enjoy what was prohibited by the ihrdm until the next hajj season when he performs the hajj and makes the sacrifice. Accordingly, the well-known form of tamatttf is not upheld by consensus. Tawus also deviated (from the majority view) and said that if a resident of Mecca performs tamattu^ from another town he is liable for the sacrifice.

Wanafikihi walitofautiana kuhusu hali ya mtu anayeanza ^umra kabla ya miezi ya hijja kisha kuiendeleza hadi miezi ya hijja, na kufanya hijja baadaye katika mwaka huo huo. Malik alisema kuwa ^umra yake inahusika na mwezi ambao ameimaliza. Akiifanya katika miezi ya hijja, anachukuliwa kuwa mutamattiʿ, lakini akiifanya kabla ya miezi ya hijja, hachukuliwi kuwa mutamattiʿ. Maoni karibu sawa na yake yalitolewa na Abu Hanifa, al-Shafiʿi na al-Thawri, isipokuwa kwamba al-Thawri aliweka sharti kwamba tawafu yake yote ifanyike katika Shawwal, na hilo lilithibitishwa na al-Shafiʿi. Abu Hanifa alisema kwamba akifanya mizunguko mitatu katika Ramadhani na minne katika Shawwal, anachukuliwa kuwa mutamattiʿ, lakini ikiwa jambo ni kinyume chake, hachukuliwi kuwa mutamattiʿ; yaani, akifanya mizunguko minne katika Ramadhani na minne katika Shawwal. Abu Thawr alisema kwamba akianza ^umra kabla ya miezi ya hijja, hachukuliwi kuwa mutamattiʿ, bila kujali kama aliifanya mizunguko katika miezi ya hijja au kabla ya hapo.

The jurists disagreed about the case of a person who commences his ^umra before the months of hajj and then carries it forward to the months of hajj performing the hajj thereafter in the same year. Malik said that his ^umra pertains to the month in which he completed it. If he does this in the months of hajj he is considered a mutamattP, but if he does it before the months of hajj he is not a mutamatti^. Almost the same opinion as his was expressed by Abu HanTfa, al-Shafi T, and al-Thawri, c except that al-Thawri stipulated that his entire circumambulation should occur during Shawwal, and that was upheld by al-Shafi T. Abu HanTfa c said that if he performs three circuits in Ramadan and four in Shawwal he is to be considered a mutamatti\ but if the matter is the other way round he is not a mutamattf, I mean, if he performs four circuits in Ramadan and four in Shawwal. Abu Thawr said that if he commences the ^umra before the months of hajj he is not to be considered a mutamattfi irrespective of his having performed the circuits during the months of hajj or before that.

Sababu ya kutofautiana huku inatokana na swali la kama mtu anakuwa mutamattaʿ kwa kutamka talbiya ya ʿumra peke yake katika miezi ya hija, au kwa kufanya tawaf pamoja nayo. Zaidi ya hayo, ikiwa ni kwa kufanyika kwa tawaf, je, ni kwa kukamilisha mizunguko yote au kwa mingi yake? Kwa hiyo, Abu Thawr anasema kwamba hawi mutamattaʿ isipokuwa kwa kuvaa ihram ya ʿumra katika miezi ya hija, kwa kuwa ʿumra inakamilika kwa ihram yake. Al-Shafiʿi alisema kwamba mizunguko ndiyo sehemu kuu ya ʿumra, na hivyo ni lazima kwake kuwa mutamattaʿ kwa sababu yake. Wanazuoni wengi wa fiqhi kwa hiyo wanashikilia kwamba anayefanya sehemu yake katika miezi ya hija ni sawa na anayeifanya yote katika miezi hiyo.

The reason for the disagreement stems from the question of whether he becomes a mutamattF by pronouncing the talbiya for himra during the months of hajj alone or by the performance of the circumambulation along with it. Further, if it is with the occurrence of the circumambulation, then, is it through the complete circuits or through most of them? Thus, Abu Thawr says that he doe's not become a mutamattF except with the ihrdm of ^mra during the hajj months, as the <umra is constituted by its ihrdm. Al-ShaficT said that the circuits are the. major element of the <umray arid it is, therefore, necessary that he should become a mutamattii because of them. The majority of the jurists thus maintain that one who has performed part of it during the hajj months is the same as one who has performed it entirely in these months.

Masharti ya tamattu' kwa mujibu wa maoni ya Malik ni sita. La kwanza ni kwamba afanye hija na 'umra katika mwezi mmoja. La pili ni kwamba jambo hili litokee katika mwaka mmoja. La tatu ni kwamba afanye sehemu ya 'umra katika miezi ya hija. La nne ni kwamba afanye 'umra kabla ya hija. La tano ni kwamba aanze hija baada ya kukamilisha 'umra na baada ya kutoka kwenye ihram yake. La sita ni kwamba makazi yake yawe mahali pengine isipokuwa Makka.

The conditions of tamattu\ in Malik’s view, are six. The first is that he should perform the hajj and <umra in a single month. The second is that this should occur in the same year. The third is that he perform part of the ^umra in the hajj months. The fourth is that he should perform the <umra before hajj. The fifth is that he should commence the hajj after completing the himra and after his release from its ihrdm. The sixth is that his place of residence should be other than Mecca.

Hii ndiyo aina ya tamattu', pamoja na khilafu inayojulikana kuihusu pamoja na makubaliano yaliyopo.

This, then, is the form of tamattu^ with the well-known disagreement over it as well as the agreement.

Qiran ni kutamka ihram (nia) ya kufanya hija na umra pamoja, au ni kutamka ihram ya umra wakati wa miezi ya hija kisha kuanza hija kabla hajatoka katika ihram.258 Wanazuoni wa madhehebu ya Malik walitofautiana kuhusu wakati ambapo mhujaji anaweza kufanya hivi (yaani kuunganisha hija na umra). Imesemwa kwamba ana haki ya kufanya hivi mradi bado hajaanza kuzunguka Kaaba (tawafu ya umra), hata mzunguko mmoja tu. Pia imesemwa mradi bado hajakamilisha mizunguko na kuinama (kuswali sunna baada ya tawafu). Baada ya tawafu na hata kabla ya swala ya tawafu ya hija, inachukuliwa kuwa ni makruhu, lakini akifanya hivyo inakuwa ni lazima kwake. Pia imesemwa kwamba ana haki ya kufanya hivi mradi sehemu fulani ya umra bado imebaki, iwe ni mizunguko au sa'y. Hata hivyo, wamekubaliana kwamba akitamka ihram ya hija na hakuna kitendo chochote cha umra kilichobaki isipokuwa kunyoa nywele, hawezi kuchukuliwa kuwa ni mtu wa qiran.

Qirdn is the pronouncing of the ihrdm (intention) for performing the hajj and the <umra together, or it is the pronouncing of the ihrdm for the htmra during the hajj months and then commencing with the hajj before his release258 from the ihrdm. The disciples of Malik differed about the time when the pilgrim can do this (i.e. combining hajj with Hcmra). It is said that he has a right to do this as long as he has not commenced the circumambulation (of the ^umra), not even a single circuit. It is also said that as long as he has not completed the circuits and bowed (offered the post-taw^f sunna prayer) after that. It is considered disapproved after the circumambulation and even before the Hd tawdf prayer, but if he does so it becomes binding upon him. It is also said that he has a right to do this as. long as some part of the himra is still left, either the circuits or the safy. They agreed, however, that if he pronounces -the ihrdm (intention) of hajj and none of the acts of the ^umra is left, except the clipping of the hair, he cannot be considered a qarin.

Qarin ambaye dhabihu inayomlazimu ni sawa na ile ya mutamattiʿ si mmoja wa wale wanaoishi kudumu karibu na Al-Masjid al-Haram. Ibn al-Majishun, mmoja wa wanafunzi wa Malik, alisema kwamba qarin, hata kama ni mkazi wa Makka, analazimika kutoa dhabihu kwa maoni yake.

The qarin on whom the same sacrifice as the mutamattiPs is binding is not one of those who are permanently resident in the vicinity of al-Masjid al- Haram. Ibn al-Majishun, one of the disciples of Malik, said that a qarin, even on* who is a resident of Mecca, is in his view under an obligation for the sacrifice.

Ifrad ni aina ya hija isiyo na sifa hizi, na hufanywa na mtu ambaye si mutamattaʿ wala qārin, na yeye huanza kwa kutamka ihram (niya) ya hija peke yake.

Ifrdd is a kind (of hajj) that is devoid of these attributes and is performed by one who? is neither a mutamattfi nor a qarin, and, he begins by pronouncing the ihrdm (the intention) of hajj alone.

Wanafiqhi walitofautiana kuhusu ni aina ipi ya hijja ilikuwa bora zaidi: ifrad, qiran, au tamattu'. Sababu ya kutofautiana kwao inatokana na mzozo wao kuhusu aina ya hijja aliyoifanya Mtume wa Mwenyezi Mungu ﷺ. Imepokewa kumhusu kwamba alifanya hijja kama mfrid, kama mutamattu', na kama qarin. Malik alichagua ifrad, na kwa hilo alitegemea yaliyopokewa kutoka kwa 'Aisha kwamba alisema: "Tulikuwa pamoja na Mtume wa Mwenyezi Mungu ﷺ katika Hijja ya Kuaga, na miongoni mwetu walikuwepo wale waliyoanza kwa 'umra, wale waliyounganisha hijja na 'umra, na Mtume wa Mwenyezi Mungu ﷺ alianza kwa hijja." Hadithi hii imepokewa kupitia njia nyingi kutoka kwa 'Aisha. Abu 'Umar ibn 'Abd al-Barr alisema: "Ifrad kama alivyoifanya Nabii ﷺ ilipokewa na Jabir ibn 'Abd Allah kupitia njia mbalimbali ambazo ni mutawatir na sahihi." Huu (ubora mkubwa zaidi wa ifrad) pia ulikuwa maoni ya Abu Bakr, 'Umar, 'Uthman, 'Aisha, na Jabir.

The jurists disagreed over which form is better: ifrdd, qiran, or tamattuP The reason for their disagreement arises from their dispute over the form of hajj performed by the Messenger of Allah (God’s peace and blessings be upon him). It is related about him that he performed it as a mufrid, as a mutamattiS, and as a qarin. Malik chose ifrdd, and for this he relied upon what is related from <A>isha that she said, “We accompanied the Messenger of Allah (God’s peace and blessings be upon him) on the Farewell Pilgrimage and with us were those who began with the ^umra, those who combined hajj and <umra, and the Messenger of Allah (God’s peace and blessings be upon him) started with hajj”. This tradition has been related from ‘A^sha through many channels. Abu TJmar ibn (Abd al-Barr said: “Ifrdd as performed by the Prophet (God’s peace and blessings be upon him) was reported by Jabir ibn cAbd Allah through various channels that are mutawdtir and authentic”. This (the greater merit of ifrdd) was also the opinion of Abu Bakr, TJmar, TJthman, c A*isha, and Jabir.

Wale waliosema kwamba Nabii (rehema na amani za Mwenyezi Mungu ziwe juu yake) alitekeleza hijja kama mutamatti walitegemea yale yaliyopokewa na al-Layth kutoka kwa ʿUqayl kutoka kwa Ibn Shihab kutoka kwa Salim kutoka kwa Ibn ʿUmar, aliyesema: "Mtume wa Mwenyezi Mungu ﷺ alifanya tamattuʿ wakati wa Hijja ya Kuaga, kwa kuanza na ʿUmra kisha kuendelea na hijja. Aliwasukuma mbele yake wanyama wa kuchinjwa kutoka Dhu al-Hulayfa." Hii ndiyo ilikuwa kauli ya ʿAbd Allah ibn ʿUmar, Ibn ʿAbbas, Ibn al-Zubayr, na taarifa kutoka kwa ʿĀʾisha inatofautiana kati ya ifrād na tamattuʿ. Wale wanaoshikilia kwamba Nabii ﷺ alitekeleza hijja kama qārin wanategemea hadithi nyingi, zikiwemo hadithi ya Ibn ʿAbbas kutoka kwa ʿUmar ibn al-Khaṭṭāb, aliyesema: "Nilimsikia Mtume wa Mwenyezi Mungu ﷺ akisema alipokuwa katika bonde la al-ʿAqīq: ‘Usiku uliopita wahyi ulinijia kutoka kwa Mola wangu ukiniamuru: “Tangaza ihram katika bonde hili lenye baraka, na ʿUmra ijumuishwe katika hijja.”’" Imepokewa na al-Bukhārī. Pia kuna hadithi ya Marwān ibn al-Ḥakam, aliyesema: "Nilishuhudia ʿUthmān na ʿAlī, wakati ʿUthmān alipokataza mut‘a au kuunganisha hizo mbili (hijja na ʿUmra). ʿAlī alipoona hivyo alitamka talbiya kwa zote mbili: labbayka kwa ʿUmra na hijja. Akasema: ‘Sikuwa karibu kuacha sunna ya Mtume wa Mwenyezi Mungu ﷺ kwa sababu ya maoni ya mtu yeyote.’" Imepokewa na al-Bukhārī. Zaidi ya hayo, katika hadithi ya Anas, ambayo pia imepokewa na al-Bukhārī, alisema: "Nilimsikia Mtume wa Mwenyezi Mungu ﷺ akisema: labbayka, ʿUmra na hijja." Na katika hadithi ya Mālik kutoka kwa Ibn Shihab, kutoka kwa ʿUrwa, kutoka kwa ʿĀʾisha, alisema: "Tulimfuata Mtume wa Mwenyezi Mungu ﷺ katika Hijja ya Kuaga, nasi tulitamka talbiya kwa ʿUmra." Mjumbe wa Allah kisha akasema, ‘Mtu ambaye ana mnyama wake wa kuchinjwa pamoja naye aseme talbiya ya hijja kwa hirnra, naye hatatoka katika ihram mpaka amekamilisha zote mbili’”. Wao walitoa hoja wakisema kwamba inajulikana kwamba yeye ﷺ alikuwa na wanyama wa kuchinjwa pamoja naye, na haiwezekani kwamba aamuru mtu aliye na mnyama wake wa kuchinjwa afanye qirdn, kisha yeye mwenyewe asifanye qirdn wakati alikuwa na wanyama wa kuchinjwa. Katika riwaya nyingine ya Malik pia kutoka kwa Nafi‘ kutoka kwa Ibn ‘Umar kutoka kwa Hafsa, kutoka kwa Mtume ﷺ, alisema, “Nimeweka alama mnyama wangu wa kuchinjwa na kusuka nywele zangu, kwa hiyo sitatoka katika ihram yangu mpaka nichinje mnyama wangu”. Ahmad alisema: “Sina shaka kwamba Mjumbe wa Allah ﷺ alikuwa qdrin, lakini tamattuS ni pendwa zaidi kwangu. Alitoa hoja ya kuchagua tamattu^ kwa msingi wa kauli ya Mtume ﷺ, ‘Kama ningeanza tena, nisingeongoza wanyama wa kuchinjwa, na ningebadilisha kuwa hirnra’”.

Those who maintained that the Prophet (God’s peace and blessings be upon him) performed it as a mutamatt? argued on the basis of what is related by al- Layth from TJqayl from Ibn Shihab from Salim from Ibn TJmar, who said, “The Messenger of Allah (God’s peace and blessings be upon him) performed tamattuS during the Farewell Pilgrimage by commencing with the ^umra and [later] moving on to hajj. He drove the sacrificial animals with him from Dhu al-Hulayfa”. This was the view of cAbd Allah ibn TJmar, Ibn cAbbas, Ibn al-Zubayr, and the report from A>isha varies between ifrdd and tamattifi. Those who maintain that the Prophet (God’s peace and blessings be upon him) performed as qdrin rely on a large number of traditions, including the tradition of Ibn ‘Abbas from ‘Umar ibn al-Khattab, who said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying when he was at the valley of al-‘AqTq, ‘The previous night a revelation came to me from my Lord instructing me: “Proclaim the ihram in this blessed valley, and let the himra be included in the hajj” ’ It has been recorded by al-BukharT. There is also the tradition of Marwan ibn al-Hakam, who said, “I witnessed ‘Uthman and ‘AIT, when ‘Uthman was prohibiting the mut'-a or to combine the two {hajj and ^umra). When ‘AIT saw this he pronounced the. talbiya for both: labbayk for the himra and hajj. He said, ‘I was not about to give up the sunna of the Messenger of Allah (God’s peace and blessings be upon him) for anyone’s opinion’”. It has been recorded by al-BukharT. Moreover, in the tradition of Anas, which has also been recorded by al-BukharT, he also said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying: labbayk, ^umra and hajj\ And in the tradition of Malik from Ibn Shihab from °Urwa from ‘A’isha, she said, “We accompanied the Messenger of Allah (God’s peace and blessings be upon him) on the Farewell Pilgrimage and we pronounced the talbiya for the himra. The Messenger of Allah then said, ‘The person who has his sacrificial animal with him should pronounce the talbiya for hajj with the hirnra, and he will not be released from the ihram until he has completed both’”. They argued saying that it is known that he (God’s peace and blessings be upon him) had the sacrificial animals with him, and it is unlikely that he should order the person who had his sacrificial animal to perform qirdn, and then not perform qirdn himself when he had the sacrificial animals. In another tradition of Malik also from Nafi‘ from Ibn ‘Umar from Hafsa.from the Prophet (God’s peace and blessings be upon him), he said, “I have garlanded my sacrificial animal and matted my hair, so I will not take off my ihram until I sacrifice my animal”. Ahmad said: “I have no doubt that the Messenger of Allah (God’s peace and blessings be upon him) was a qdrin, but tamattuS is dearer to me. He argued for choosing tamattu^ on the basis of the saying of the Prophet (God’s peace and blessings be upon him), ‘If I were to start off again, I would not drive the sacrificial animals, and I would change it to hirnra’”.

Wale waliodai kuwa ifrad ndiyo bora walitoa hoja kwa njia ya akili kwamba tamattu' na qirani zimewekwa kama mambo ya kipekee (ruhusa maalumu), na kwa sababu hiyo kafara ya kuchinja mnyama imewajibishwa ndani yake.

Those who maintained that ifrad is better argued by way of reason that tamattu' and qirdn are prescribed as exemptions, because of which atonement (a blood sacrifice) has been made obligatory in them.

Tumeshazungumzia sasa wajibu wa ibada hii, ni juu ya nani inawajibika, sharti za wajibu wake ni zipi, inakuwa wajibu lini, kwa muda gani, na kutoka mahali gani. Baada ya haya tulizungumzia yale ambayo muhrim anapaswa kujiepusha nayo, kisha aina mbalimbali za ibada hii zinazokuwa wajibu. Ni lazima sasa tuzungumzie tendo la kwanza la mhujaji au yule anayefanya 'Umra, nalo ni ihram.

We have now discussed the obligation of this rite, on whom it is obligatory, what are the conditions of its obligation, when it becomes obligatory, for what time, and from which location. After this we discussed what the muhrim is to avoid followed by the different forms of this rite that become obligatory. It is necessary that we now discuss the first act of the pilgrim or of one performing the <umra, and that is the ihram.

Wengi wa wanazuoni wa fiqhi wamekubaliana kuwa kuoga ni sunna kwa ajili ya kuanza ihram, na ni miongoni mwa vitendo vya muhrim, kiasi kwamba Ibn Nawaz alisema: Kuoga kwa ajili ya ihram kuna umuhimu zaidi, kwa mujibu wa Malik, kuliko kuoga kwa ajili ya swala ya Ijumaa. Wazahiri walisema kuwa ni wajibu. Abu Hanifa na al-Thawri walisema kuwa kutawadha kunatosha.

The majority of the jurists agreed that bathing is a sunna for commencing with the ihram, and it is one of the acts of the muhrim, so much so that Ibn Nawaz said: Bathing for the ihram has greater significance, for Malik, than bathing for the Friday prayer. The Zahirites said that it is obligatory. Abu Hanlfa and alT ThawrT said that performing the ablution is sufficient.

Ushahidi wa Wazahiri ni hadithi ya mursal aliyoipokea Malik katika riwaya ya Asma' bint Umays kwamba "alimzaa Muhammad bin Abu Bakr huko al-Bayda'. Abu Bakr alimtajia hili Mtume wa Allah ﷺ, naye akasema: 'Mwambie aoge kisha avae ihram'." Kwa mtazamo wao, amri hii inamaanisha wajibu. Kwa upande wake, jumla ya wanazuoni wanategemea kanuni kwamba hukumu ya asili ni kutokuwa na dhima hadi wajibu uthibitishwe kwa amri isiyo na shaka.

The evidence of the Zahirites is the mursal report by Malik in the tradition of Asma* bint TJmays “that she gave birth to Muhammad ibn Abf Bakr at al- Bayda*. Abu Bakr mentioned this to the Messenger of Allah (God’s peace and blessings be upon him), who said, ‘Tell her to bathe and then wear the ihram* The command in their view implies an obligation. The reliance of the majority is upon the principle that the original rule is freedom from liability until an obligation is established by an irrefutable command.

Zaidi ya hayo, cAbdullah ibn cUmar alikuwa akioga kwa ajili ya ihram kabla ya kuanza kuivaa, na kwa ajili ya kuingia Makka, na jioni ya usiku uliotangulia kusimama kwake Arafa. Malik aliona kuwa oga hizi tatu ni miongoni mwa vitendo vya muhrim.

Further, cAbd Allah ibn <Umar used to bathe for his ihram before commencing it, and for entering Mecca, and on the evening prior to the his stationing at Arafa. Malik held these three baths to be the acts of the muhrim.

c Wamekubaliana kwamba (hali ya) ihramu haiwezi kuchukuliwa bila kufanya nia. Walitofautiana kuhusu kama nia pekee inatosha bila kutamka talbiya. Malik na al-Shafi'i walisema kwamba nia bila talbiya inatosha. Abu Hanifa alisema kwamba talbiya katika hija ni kama takbira ya mwanzo katika swala, isipokuwa kwamba maneno yoyote yanayotumika badala ya talbiya yanatosha, kama vile maneno yote yanayotumika mahali pa takbira wakati wa kuanza swala yanavyotosha, pale yanapoonyesha utukufu.

c They agreed that (the ritual state of) ihram cannot be assumed without forming an intention. They disagreed on whether the intention is enough without the pronouncement of the talbiya. Malik and al-ShaficT said that intention without the talbiya is sufficient. Abu Hanifa said that talbiya in hajj is like the initial takbir in prayers, except that any words used as a substitute for the talbiya are sufficient, just as all words used in the place of the takbir on the commencement of prayer are enough, when they indicate exaltedness.

Wanazuoni walikubaliana kwamba maneno ya talbiya ya Mjumbe wa Allah ﷺ yalikuwa: "Labbayk Allahumma labbayk, labbayka laa sharika laka labbayk, inna l-hamda wa n-ni'mata laka wa l-mulk, laa sharika lak" (Nakuitikia, Ee Allah, nakuitikia; nakuitikia, huna mshirika, nakuitikia; sifa zote na neema ni zako, na ufalme ni wako, huna mshirika). Hii ni riwaya ya Malik kutoka kwa Nafi' kutoka kwa Ibn 'Umar kutoka kwa Mtume ﷺ, nayo ina daraja ya juu kabisa ya usahihi. Walitofautiana kuhusu kama talbiya lazima iwe kwa maneno haya. Wazahiri walisema ni wajibu kuisema kwa maneno haya. Hakuna mgongano kati ya wanazuoni wengi kuhusu ustahabu wa maneno haya, lakini walitofautiana kuhusu nyongeza zake au mabadiliko yake. Wazahiri pia walizingatia kuinua sauti wakati wa talbiya kuwa ni wajibu, ilhali wengi wao wanaona ni ustahabu, kwa sababu ya kile kilichopokewa na Malik kwamba Mjumbe wa Allah ﷺ alisema: "Jibril alinijia na kunielekeza niwaamuru masahaba wangu na wale walio pamoja nami kwamba wainue sauti zao kwa talbiya na katika kunuia." Wanazuoni walikubaliana kwamba (namna ya) talbiya ya mwanamke, kama ilivyopokewa na Abu 'Umar, ni kwamba aweze kujisikia mwenyewe anapoitamka.

The jurists agreed that, the words of the talbiya of the Messenger of Allah (God’s peace and blessings be upon him) were “labbayk Allahumma labbayk, labbayka Id sharika laka labbayk, inna >l-hamda wa 'n-nfmata laka wa mulk, Id sharika lak (At Your command, O Allah, at Your, command; at Your command, You have no partner, at Your command; all praise and grace are Yours, and Yours the dominion; You have no partner). It is the narration of Malik from Nafi< from Ibn TJmar from the Prophet (God’s peace and blessings be upon him) and it. carries the highest degree of authenticity. They disagreed on whether the.talbiya has to be in these words. The Zahirites said that it. is obligatory that it be said in these words. There is no disagreement among the majority of the jurists about the desirability of these words, but they differed about the additions to them or about substitutions. The Zahirites also considered the raising of the voice with the talbiya as obligatory, which is desirable according to the majority, because of what is related by Malik “that the Messenger of Allah (God’s peace and blessings be upon him) said, ‘Jibril came to me and directed me to order my companions and those who are with me that they should raise their voices with the talbiya and in forming the intention’”. The jurists agreed that (the manner of) a woman’s talbiya, as related by abu TJmar, is that she should be able to hear herself pronouncing it.

Malik alisema kuwa muhrim asiinue sauti yake katika misikiti ya jamaa, na inatosha kumsikiza mtu aliye karibu naye, isipokuwa katika Al-Masjid Al-Haram na msikiti wa Mina, kwani huko anapaswa kuinua sauti. Wengi wa wanazuoni waliona kuwa kuinua sauti kunapendeza wakati wa kukutana na kundi la watu na wakati wa kupanda sehemu za juu. Abu Hazim alisema: Sauti za Masahaba wa Mtume wa Allah ﷺ zilikuwa zimekwaruzika walipofika Al-Rawha.

Malik said that the muhrim is not to raise his voice in congregational mosques, and it is enough to let the person, next to him hear him, except for al-Masjid al-Haram and the mosque at Mina, for he is to raise his voice there. The majority considered the raising of voice desirable on encountering a company and on approaching elevated places. Abu Hazim said: The voices of the Companions of the Messenger of Allah (God’s peace and blessings be upon him) became hoarse by the time they reached al-Rawha?.

Malik hakuona talbiya kuwa ni nguzo (rukn) ya hija, na alishikilia kuwa mtu anayeipuuza anapaswa kutoa kafara kwa kuchinja mnyama wa dhabihu. Wanazuoni wengine wote, isipokuwa yeye, waliiona kuwa ni nguzo. Ushahidi wa wale waliolichukulia kuwa ni wajibu ni kwamba matendo ya Nabii ﷺ yanapokuja kama ufafanuzi wa tendo la wajibu, yanachukuliwa kuashiria wajibu mpaka kuwepo ushahidi mwingine unaoonyesha kinyume. Hili ni kwa sababu ya kauli ya Nabii ﷺ: "Chukueni kutoka kwangu manasiki zenu (matendo yangu)." Hii ndiyo hadithi wanayoitegemea wale wanaoona kuwa maneno ya talbiya ni wajibu. Wale wasioona maneno hayo kuwa wajibu wanatumia kile kilichopokewa katika hadithi ya Jabir, aliyesema: "Mjumbe wa Allah ﷺ alisema talbiya." Baada ya hapo alitaja maneno yaliyomo katika hadithi ya Ibn Umar, kisha akasema: "Watu walikuwa wakiongeza maneno kama vile labbayka dhal-ma'arij na mengine yanayofanana nayo. Nabii ﷺ aliwasikia na hakusema lolote." Zaidi ya hayo, imepokelewa kutoka kwa Ibn Umar kwamba alikuwa akiongeza katika talbiya, na pia imepokelewa kutoka kwa Umar ibn al-Khattab, Anas, na wengine.

Malik did not hold talbiya to be an element (rukn) of hajj, and held the person who neglects it is to be liable for atonement by slaughtering a sacrificial animal. The other jurists besides him considered it to be a rukn. The evidence of those who deemed it obligatory is that if the acts of the Prophet (God’s peace and blessings be upon him) occur as an elaboration of an obligatory act they are to be construed as implying an obligation until another evidence indicates the contrary. And this is so because of the saying of the Prophet (God’s peace and blessings be upon him), “Acquire your rites from me (my actions)”. This is the tradition relied upon by those who consider the words of the talbiya to be obligatory. Those who do not consider the words to be obligatory relied upon what is related of the tradition of Jabir, who said, “the Messenger of Allah (God’s peace and blessings be upon him) pronounced the talbiya”. After this he repeated the words that are in the tradition of Ibn TJmar and said, “The people used to add words labbayka dhd >l-ma*fij2*9 and similar phrases. The Prophet (God’s peace and blessings be upon him) listened to them and did not say anything”. Further, it is related from Ibn TJmar that he used to add to the talbiya, which is also related from TJmar ibn al-Khattab, Anas, and others.

Wanazuoni walionelea kuwa inapendeza muhrim aanze kusoma talbiya baada ya swala (rakaa mbili za ihramu) ambayo anapaswa kuisali. Malik alikuwa akiona kuwa inapendeza itangulie swala za sunna, kwa sababu ya hadithi yake ya mursal kutoka kwa Hisham bin 'Urwa kutoka kwa baba yake, "kwamba Mjumbe wa Allah ﷺ alikuwa akisali rakaa mbili msikitini Dhu al-Hulayfa, na ngamia wake alipoinuka alisoma talbiya." Hadithi zimetofautiana kuhusu mahali ambapo Mjumbe wa Allah ﷺ alianzia ihramu. Hadithi zinadokeza kwamba alifanya hivyo katika eneo lililo karibu na Dhu al-Hulayfa, lakini kundi moja lilisema kuwa alifanya hivyo msikitini Dhu al-Hulayfa baada ya kusali ndani yake. Kundi jingine lilisema kuwa alivaa ihramu alipokaribia al-Bayda'. Kundi jingine bado lilisema kuwa alitamka ihramu na talbiya ngamia wake alipoinuka naye. Ibn 'Abbas aliulizwa kuhusu tofauti yao juu ya jambo hili, akasema: "Kila mmoja amesimulia si talbiya yake ya kwanza ﷺ, bali ile aliyoisikia kwa mara ya kwanza. Watu walikuwa wakifika baadhi wakifuatana na wengine, na kwa sababu hiyo hakuna mgongano, na talbiya hufuata swala."

The jurists considered it desirable that the muhrim begin reciting the talbiya after the prayer (two ra&as of ihram) that he should observe. Malik used to consider it desirable that it follow the supererogatory prayers, because of his mursal report from Hisham ibn TJrwa from his father “that the Messenger of Allah,(God’s peace and blessings be upon him) used to observe two ra&as at the mosque at Dhu al-Hulayfa, and when his mount rose he pronounced the talbiya”. The traditions differ about the location from where the Messenger of Allah (God’s peace and blessings be upon him) commenced the ihrdm with the implication in the traditions that he did so from the area around Dhu al- Hulayfa, but a group said that he did so from the mosque at Dhu al-Hulayfa after praying in it. Another group said that he adopted the ihrdm when he approached al-Bayda*. Yet another group said that he pronounced the ihram and talbiya when his mount rose up with him. Ibn ‘Abbas was asked about their disagreement over this and he said: “Each has related not his (God’s peace and blessings be upon him) first talbiya but the one he heard for the first time. The people used to arrive with some following the others and because of that there is no conflict, and the talbiya follows the prayer”.

Wanazuoni walikubaliana kwamba kuvaa ihramu (nia) si lazima kwa mkazi wa Makka hadi anapoondoka kuelekea Mina kufanya vitendo vya hija. Hoja yao ni kile alichosimulia Malik kwa mamlaka ya Ibn Jurayj, ambaye alimwambia 'Abd Allah ibn 'Umar, "Nimekuona ukifanya mambo manne hapa ambayo sijamwona mtu mwingine yeyote akifanya." Alitaja mmoja wa mambo hayo akisema, "Nimekuona ukiwa Makka ukichelewesha ihramu hadi siku ya tarwiya (siku ya nane ya Dhu al-Hijja), wakati watu wengine walifanya hivyo mara tu walipoona mwezi." Ibn 'Umar alijibu akisema, "Kuhusu kuvaa ihramu, sijamwona Mjumbe wa Allah ﷺ akianza nayo hadi ngamia wake alipoinuka naye." Alimaanisha kwamba ilikuwa hadi kuanza kwa vitendo vya hija (siku ya tarwiya). Malik amesimulia kutoka kwa 'Umar ibn al-Khattab kwamba alikuwa akiwaagiza wakazi wa Makka kuanza ihramu mara wanapoona mwezi. Hakuna mvutano kwamba mkazi wa Makka anapofanya hija, anapaswa tu kutamka ihramu akiwa ndani ya Makka. Lakini akifanya ʿumra, walikubaliana kwamba ni lazima yeye kuhamia pembezoni mwa Haram na kuvaa ihramu (nia), kisha kupita eneo la nje na Haram kama wahujaji wengine wanavyofanya, yaani, kwa sababu wao huenda Arafa, ambayo iko nje ya mipaka ya Haram. Walikubaliana, kwa ujumla, kwamba hii ndiyo sunna kwa anayefanya ʿumra. Walitofautiana kuhusu hali ambapo hafanyi hivyo. Kundi moja la wanazuoni lilisema kwamba utendaji wake unachukuliwa kuwa sahihi, lakini ni lazima atoe kafara kwa kuchinja mnyama. Hili lilikubaliwa na Abu Hanifa na Ibn al-Qasim. Kundi jingine lilisema kwamba hilo haliwatoshi. Huu ulikuwa msimamo wa al-Thawri na Ashhab.

The jurists agreed that adopting the ihram (intention) is not binding upon a resident of Mecca until he departs for Mina to perform the acts of hajj. Their reliance is upon what is related by Malik on the authority of Ibnjurayj; who said to ‘Abd ‘Allah ibn ‘Umar, “I have seen you doing four things here that I have not seen anyone else doing”. He mentioned one of these saying, “I have seen you when you were at Mecca delaying the ihrdm until the day of tarwiya (the eighth day of Dhu al-Hijja), when the other people did so on sighting the moon”. Ibn ‘Umar replied saying, “As to the assumption of the ihrdm. I have not seen the Messenger of Allah (God’s peace and blessings be upon him) commencing it until his mount rose up with him”. He meant thereby until the commencement of the acts of hajj (on the day of tarwiya). Malik has related from ‘Umar ibn al-Khattab that he used to direct the residents of Mecca to begin the ihram on sighting the moon. There is no disagreement that when the resident of Mecca is performing the pilgrimage he is only to pronounce the ihram from within Mecca, but if he is performing the ^umra they agreed that it is binding upon him to move to the outskirts of the Haram and form the ihram (intention), and traverse the external area and the Haram as the others pilgrims do, I mean, because they go to Arafa. which is c outside the boundary of the Haram. They agreed, generally, that this is the sunna for one performing the <umra. They disagreed on when he does not do so. A group of jurists said that his performance is to be considered valid, but he has to make atonement by sacrificing an animal. This was upheld by Abu HanTfa and Ibn al-Qasim. Another group said that this is not sufficient for him. This was the opinion of al-Thawri and Ashhab.

Kuhusu wakati ambao muhrim anaacha kutamka talbiya: Malik amepokea kutoka kwa 'Ali ibn Abi Talib (Mwenyezi Mungu amridhie) kwamba aliacha kutamka talbiya jua lilipotua siku ya 'Arafa, na Malik alisema kwamba hii ndiyo desturi inayofuatwa hadi leo na wanazuoni katika nchi yetu. Ibn Shihab amesema kwamba Maimamu Abu Bakr, 'Umar, 'Uthman na 'Ali walikuwa wakiacha kutamka talbiya baada ya jua kupinda siku ya 'Arafa. Abu 'Umar ibn 'Abd al-Barr amesema kwamba riwaya kutoka kwa 'Uthman na 'A'isha zinatofautiana kuhusu jambo hili. Wengi wa wanachuoni wa majimbo, wanahadithi, Abu Hanifa, al-Shafi'i, al-Thawri, Ahmad, Ishaq, Abu Thawr, Dawud, Ibn Abi Layla, Abu 'Ubayd, al-Tabari na al-Hasan ibn Yahya wanashikilia kwamba muhrim hapaswi kuacha kusoma talbiya mpaka atupe kokoto kwenye nguzo ya kwanza huko Mina (Jamrat al-'Aqaba), kwa sababu ya lile lililothibitika kwamba "Mjumbe wa Mwenyezi Mungu (rehema na baraka za Mwenyezi Mungu ziwe juu yake) aliendelea kutamka talbiya hadi alipotupa kokoto kwenye Jamrat al-'Aqaba". Walitofautiana kuhusu wakati kamili wa kuacha. Kundi moja la wanachuoni lilisema kwamba ni wakati amemaliza kutupa kokoto, na hii ni kwa sababu ya riwaya kutoka kwa Ibn 'Abbas kwamba al-Fadl ibn 'Abbas, aliyekuwa amepanda nyuma ya Mjumbe wa Mwenyezi Mungu (rehema na baraka za Mwenyezi Mungu ziwe juu yake) kwenye mnyama wake wa kupanda, alipokuwa akitamka talbiya huku akitupa kokoto kwenye Jamrat al-'Aqaba, na aliacha alipokuwa ametupa kokoto ya mwisho. Kundi jingine la wanachuoni lilisema kwamba anapaswa kuacha anapotupa kokoto ya kwanza, na hii inatokana na Ibn Mas'ud. Kuna maoni mengine zaidi ya haya yaliyopokelewa kuhusu kukomesha talbiya, lakini maoni haya mawili ndiyo yanayojulikana zaidi.

With respect to the time when the muhrim stops pronouncing the talbiya. it is related by Malik from ‘All ibn AbT Talib (God be pleased with him) that he stopped pronouncing the talbiya when the sun went down on the day of c arafa, and Malik said that this is the practice still followed by the learned in our land. Ibn Shihab has said that the Imams Abu Bakr, ‘Umar, ‘Uthman, and ‘All used to stop pronouncing the talbiya after the declining of the sun on the day of <Arafa. Abu TJmar ibn cAbd al-Barr has said that reports from U’thman and 'A’isha differ about this. The majority of the jurists of the provinces, the traditionists, Abu Hanifa, al-ShaficT, al-Thawri, Ahmad, Ishaq, Abu Thawr, Dawud, Ibn AbT Layla, Abu TJbayd, al-Tabari, and al-Hasan ibn Yahya maintain that the muhrim is not to stop reciting the talbiya until he throws pebbles at the first pillar at Mina (Jamrat al-^Aqaba), because of what is established that “the Messenger of Allah (God’s peace and blessings be upon him) continued to pronounce the talbiya until he threw pebbles at the Jamrat al-^Aqaba”. They disagreed about the exact time when he is to discontinue it. A group of jurists said that this is when he has finished throwing the pebbles and this is because of what is related from Ibn < Abbas that al-Fadl ibn c Abbas, who was riding behind the Messenger of Allah (God’s peace and blessings be upon him) on his riding beast, when he was pronouncing the talbiya while throwing the pebbles at the Jamrat al-^Aqaba and he stopped when he had cast the last pebble. A group of jurists said that he is to stop when he throws the first pebble and this is related from Ibn Mascud. There are other opinions besides these that have been related about the termination of the talbiya, but these two opinions are better known.

Walikhitilafiana kuhusu wakati wa kukomesha talbiya wakati wa umra. Malik alisema kwamba mtu anapaswa kuacha kuitamka pindi anapofika katika Haram. Hili pia lilikubaliwa na Abu Hanifa. Al-Shafi'i alisema kwamba huacha pindi anapoanza kufanya tawaf. Malik alimfuata Ibn Umar na Urwa katika hili, ilhali msingi wa al-Shafi'i ni hoja kwamba maana ya talbiya ni kuitikia wito wa kurudi kuizunguka Nyumba, kwa hiyo haipaswi kukomeshwa hadi kitendo hicho kianze. Sababu ya khilafu hii inatokana na mgongano wa qiyasi na mwenendo wa baadhi ya Maswahaba.

They disagreed about when to stop the talbiya during himra. Malik said that he is to stop pronouncing it upon reaching the Haram. This was also upheld by Abu Hanifa. Al-ShafiT said that he does this on commencing the circumambulation. Malik followed Ibn TJmar and TJrwa in this, while the reliance of al-ShafiT is upon the argument that the meaning of talbiya is a response for returning to the circumambulation of the House, so it should not be stopped until the act is commenced. The reason for the disagreement stems from the conflict of analogy with the practice of some of the Companions.

Wengi wa wanazuoni wanakubaliana kuhusu kubadilisha Hija kuwa Umra, lakini wanatofautiana kuhusu kubadilisha Umra kuwa Hija. Abu Thawr alisema kuwa Hija haiwezi kubadilishwa kuwa Umra, wala Umra haiwezi kubadilishwa kuwa Hija, kama vile sala moja haiwezi kubadilishwa kuwa sala nyingine.

The majority of the jurists agree about the conversion of hajj into Htmra, but they disagree about the conversion of himra into hajj. Abu Thawr said that hajj cannot be converted into ^umra nor can <umra be converted into hajj, just as one prayer cannot be converted into another.

Hivi ndivyo vitendo vya muhrim kwa kadiri alivyo muhrim, na hiki ndicho kitendo cha kwanza cha hajj. Kitendo kinachofuata baada ya hiki ni tawaf ya kuingia Makka. Kwa hiyo, tunahamia kwenye tawaf.

These are the acts of the muhrim insofar as he is a muhrim, and it is the first act of hajj. The act that follows this is the circumambulation upon entry into Mecca. We, therefore, move to the circumambulation.

Wanazuoni wengi wanakubaliana kwa kauli moja kwamba namna ya tawaf, iwe ni ya wajibu au ya sunna, ni kwamba mwabudu anaanza kutoka al-Hajar al-Aswad (Jiwe Jeusi). Akiweza kulibusu jiwe, afanye hivyo; au likiwezekana kuligusa kwa mkono, aguse kisha abusu mkono wake. Kisha anageuka, huku Nyumba ikiwa upande wake wa kushoto, na kuizunguka. Hufanya mizunguko saba, akifanya ramal (kukimbia-kimbia kwa mdundo huku akitikisa mabega; kupiga hatua kwa kasi ndogo lakini akisonga mbele) katika mizunguko mitatu ya kwanza. Kisha hutembea kwa kawaida katika mizunguko minne iliyobaki. Hii ni tawaf ya salamu (tawaf al-qudum) anapoingia Makka, na inawahusu wanaofanya hajj au umrah (pamoja na wale wanaoitembelea tu Nyumba ya Allah), isipokuwa mutamatti'. Hakuna ramal kwa wanawake. Mwabudu anapaswa kuelekeza salamu kwa Rukn al-Yamani, ambayo ni kona (ya Nyumba) kabla ya Rukn al-Aswad (kona yenye Jiwe Jeusi), kwa kuinua mikono yote miwili kuelekea huko, kwa sababu hili limethibitishwa kuwa ni tendo la Mtume ﷺ.

The majority agree unanimously that the form of the circumambulation, whether obligatory or recommended, is that the worshipper begins at al-hajar al-aswad (the Black Stone). If he is able to kiss the stone he should do so, or touch it with his hand if possible and then kiss it. He then turns, with the House on his left, and he walks around it. He makes seven circuits, adopting the ramal (rythmic trot while shrugging the shoulders; marking time but moving ahead) for the first three circuits. He then walks in the remaining four circuits. This is for the circumambulation of greeting (tawdf al-quditm) on entering Mecca and it is for those performing hajj or himra (as well as those who are simply visiting the House of Allah) to the exclusion of the mutamattf. There is no ramal for women. The worshipper is to make a salutation to al- rukn al-yamdnt. which is the corner (of the House) before al-rukn al-aswad (the corner with the Black Stone) (by raising both hands toward it), because this has been established as an act of the Prophet (God’s peace and blessings be upon him).

Walitofautiana kuhusu hukmu ya ramal katika mizunguko mitatu ya kwanza kwa mtu anayeingia Makka, je, ni sunna au ni tendo la thawabu. Ibn ʿAbbas alisema kuwa ni sunna, na huu ndio msimamo wa al-Shafiʿī, Abū Ḥanīfa, Isḥāq, Aḥmad na Abū Thawr. Maoni ya Mālik na ya wafuasi wake yalitofautiana juu ya jambo hili. Tofauti kati ya maoni hayo mawili ni kwamba wale wanaoliona kuwa sunna walifanya kuliacha kwake kuwa na wajibu wa kulipa fidia (dam), ilhali wale ambao hawakulichukulia kuwa sunna hawakuweka wajibu wowote. Wale ambao hawakulichukulia ramal kuwa sunna walitoa hoja kwa hadithi ya Ibn al-Ṭufayl kutoka kwa Ibn ʿAbbas, aliyesema: "Nilimwambia Ibn ʿAbbas kwamba baadhi ya watu wanadhani kwamba Mtume wa Allah ﷺ alifanya ramal alipozunguka Nyumba, na kwamba hii ni sunna. Akasema: 'Wamesema kweli na wamesema uongo.' Nikasema: 'Ni nini kilichokuwa kweli na ni nini kilichokuwa uongo?' Akasema: 'Walisema kweli kuhusu ramal aliyoifanya Mtume wa Allah ﷺ alipozunguka Nyumba, na walisema uongo walipodai kwamba ni sunna.'"

They disagreed about the hukm of ramal in the first three circuits for the person coming into Mecca, whether this is a sunna or an act of merit. Ibn c Abbas said that it is a sunna. and this was the opinion of al-ShaficT, Abu HanTfa, Ishaq, Ahmad, and Abu Thawr. The opinions of Malik and those of his disciples vary on the point. The difference between the two opinions is that * I those who deem it to be a sunna made its relinquishment liable to atonement (dam). while those who did not consider it a sunna did not impose any duty. Those who did not consider ramal to be a sunna argued on the basis of the tradition of Ibn al-Tufayl from Ibn <Abbas that he said, “I said , to Ibn Abbas c that some people are under the impression that the Messenger of Allah (God’s peace and blessings be upon him) adopted ramal when he made the circumambulation of the House, and that this is a sunna. He said, ‘They spoke in truth and they lied’. I said, ‘What was the truth and what was the lie?’ He said, ‘They were truthful about the ramal adopted by the Messenger of Allah when he circumambulated the House, and they lied about saying it is a sunna.

Wakati wa Hudaybiya, Quraysh walipokuwa wamesimama juu ya mlima wa Qu'ayqiyan wakiwatazama Mtume (rehema na baraka za Mwenyezi Mungu ziwe juu yake) ﷺ na Maswahaba wake, walisema: "Yeye na Maswahaba wake wamedhoofika." Habari hizi zilipomfikia Mtume ﷺ, aliwaambia Maswahaba wake: "Fanyeni ramal, na waoneshe kwamba mna nguvu." Mjumbe wa Mwenyezi Mungu ﷺ alifanya ramal kutoka Jiwe Jeusi hadi al-rukn al-yamani, lakini alipofichwa mbali na macho yao, alitembea kwa miguu ya kawaida. Ushahidi wa wengi unatokana na hadithi ya Jabir "kwamba Mjumbe wa Mwenyezi Mungu ﷺ alifanya ramal katika mizunguko (ya kwanza) mitatu wakati wa Hija ya Kuaga, na akatembea katika (iliyobaki) minne." Ni hadithi sahihi iliyopokewa na Malik na wengine. Wengi walishikilia kwamba simulizi zilizopokewa na Abu al-Tufayl kutoka kwa Ibn 'Abbas zimetofautiana; hivyo inapokewa kutoka kwake "kwamba Mjumbe wa Mwenyezi Mungu ﷺ alifanya ramal kuanzia Jiwe Jeusi hadi Jiwe Jeusi", jambo ambalo ni tofauti na simulizi ya kwanza. Ramal ni wajibu kulingana na misingi ya Dhahiriyya, kwa sababu ya kauli ya Mtume ﷺ, "Chukueni manasik yenu kutoka kwangu," na hilo ndilo lilikuwa maoni yao, au ndilo maoni ya baadhi yao sasa, kwa kadiri ninavyojua.

The Quraysh, during the time of Hudaybiya, while they were stationed on the Qu'ayqiyan (mountain) watching the Prophet (God’s peace and blessings be upon him) and his Companions, said, ‘He and his companions are emaciated’. When this was communicated to the Prophet (God’s peace and blessings be upon him) he said to his Companions, ‘Adopt the ramal and let them see that you have strength’. The Messenger of Allah (God’s peace and blessings be upon him) adopted the ramal from the Black Stone to al-rukn al-yamani. but when he was concealed from their view he walked”. The evidence of the majority is based upon the tradition of Jabir “that the Messenger of Allah (God’s peace and blessings be upon him) adopted the ramal in the (first) three circuits during the Farewell Pilgrimage and walked in (the remaining) four”. It is an authentic tradition related by Malik and others. The majority maintained that the versions related by Abu al-Tufayl from Ibn 'Abbas have varied; thus it is related from him “that the Messenger of Allah (God’s peace and blessings be upon him) adopted the ramal from the Black Stone up to the Black Stone”, which is different from the first narration. Ramal is obligatory in accordance with the principles of the Zahirites, because of the saying of the Prophet (God’s peace and blessings be upon him), “Acquire your rites from me”, and that was their opinion or it is the opinion of some of them now, as far as I know.

Walikubaliana kwamba hakuna ramal kwa mtu anayeanza ihramu ya hija kutoka Makka, isipokuwa wakazi wake, na hawa ndio wanaofanya tamattu‘, kwa kuwa tayari walishafanya ramal walipoingia Makka na kufanya tawaf ya awali. Walitofautiana kuhusu wakazi wa Makka, je, wanapaswa kufanya ramal wakifanya hija. Al-Shafi‘i alisema kwamba katika kila (kikao cha) tawaf kinachofanywa kabla ya siku ya ‘Arafa, na ambacho kinafuatiwa na sa‘y, kuna ramal. Malik aliona kwamba sa‘y hii ni jambo linalopendeza, ilhali Ibn ‘Umar hakuona kwamba wao wanapaswa kufanya ramal walipofanya tawaf, kulingana na riwaya kutoka kwake iliyopokewa na Malik.

They agreed that there is no ramal for the person who begins the ihram of hajj from Mecca, other than its residents, and these are the persons who are performing tamattu\ as they have already performed ramal when they entered Mecca and performed the initial circumambulation. They disagreed about the residents of Mecca whether they are to adopt ramal if they perform hajj. Al- Shafi'T said that in each (session of) circumambulation made before the day of ^ara/a, and which is followed by the c there is ramal. Malik considered sa y, this desirable, while Ibn 'Umar did not consider them to be subject to ramal when they made the circumambulation, in accordance with the report from him by Malik.

Sababu ya kutofautiana kwa wanazuoni inatokana na swali la kama ramal iliwekwa kwa sababu fulani ya msingi, au kama inahusiana na msafiri. Msingi wa jambo hili ni kwamba Mtume ﷺ alipofanya ramal alikuwa amesafiri hadi Makka.

The reason for the disagreement arises from the question of whether ramal was adopted for an underlying reason or whether it pertains to the traveller. The background for this is that when the Prophet (God’s peace and blessings be upon him) performed the ramal he had travelled to Mecca.

Walikubaliana kuwa mojawapo ya sunna za kuzunguka Al-Kaaba ni kuwasalimia pembe mbili, yaani pembe ya Jiwe Jeusi na Al-Rukn Al-Yamani, na kwamba hili ni kwa wanaume wala si kwa wanawake. Walitofautiana kuhusu iwapo kusalimia kufanyike katika pembe zote. Wengi walishikilia kwamba kusalimia hufanyika katika pembe mbili tu, kwa sababu ya hadithi ya Ibn 'Umar "kwamba Mtume wa Allah ﷺ hakusalimia isipokuwa katika pembe mbili". Wale waliosimamia kusalimia katika pembe zote walitoa hoja kwa kile kilichopokewa na Jabir, aliyesema, "Tulipozunguka tulisalimia katika pembe zote". Baadhi ya watangulizi waliona ni wajibu kusalimia katika pembe mbili, isipokuwa katika mizunguko isiyo ya kawaida (ya witiri).

They agreed that one of the sunan of the circumambulation is the salutation of the two corners, the corner of the Black Stone and al-rukn al-yamani, and that this is for men and not the women. They disagreed on whether the salutation was to be made on all corners. The majority maintained that the salutation is made at only two corners, because of the tradition of Ibn 'Umar “that the Messenger of Allah (God’s peace and blessings be upon him) did not make the salutation except at two comers”. Those who upfield the salutation at all corners argued on the basis of what is related by Jabir, who said, “When we circumambulated we made the salutation at all corners”. Some of the predecessors deemed it necessary to make the salutation at two corners, except for the odd-numbered circuits.

Walikubaliana pia kwamba kubusu Jiwe Jeusi hasa lilikuwa miongoni mwa matendo ya Tawaf, na kwamba mwenye kufanya ibada hakuweza kulifikia basi aubusu mkono wake. Hili limetokana na hadithi ya 'Umar ibn al-Khattab, iliyopokewa na Malik, kwamba alisema: “Wewe ni jiwe tu, na lau nisingemwona Mjumbe wa Allah ﷺ akikubusu, nisingekubusu.” Kisha akalibusu.

They agreed, likewise, that the kissing of the Black Stone in particular wras one of the practices of the circumambulation, and if the worshipper was not able to reach it he was to kiss his hand. This is based upon the tradition of 'Umar ibn al-Khattab, which has been related by Malik, rthat he said, “You are a stone, and if I had not seen the Messenger of Allah kissing you I would not kiss you”. He then kissed it.

Wamekubaliana kwamba mojawapo ya sunna za tawaf ni kuswali rakaa mbili baada ya kumaliza mizunguko. Wengi wanashikilia kwamba mtu huziswali mwishoni mwa kila wiki ikiwa anafanya tawaf (idadi ya mara) zaidi ya wiki moja. Baadhi ya watangulizi waliruhusu kwamba asifanye tofauti kwa msingi wa wiki, wala asizitenganishe kwa kuswali, bali aswali rakaa mbili kwa kila wiki. Hili linasimuliwa kutoka kwa ʿĀisha kwamba hakutenganisha wiki tatu kisha akaswali rakaa sita. Ushahidi wa wengi ni kwamba Mjumbe wa Allah ﷺ alifanya tawaf ya Nyumba mizunguko saba kisha akaswali rakaa mbili nyuma ya Maqam [ya Ibrahim], kisha akasema: "Chukueni manasiki yenu kutoka kwangu." Wale walioruhusu kuunganisha rakaa walisema kwamba lengo ni kuswali rakaa mbili kila wiki, na tawaf haina wakati maalum wala rakaa zilizowekwa kama desturi baada yake; hivyo inaruhusiwa kuunganisha zaidi ya rakaa mbili kwa zaidi ya wiki mbili. Wale waliona ni bora kutofautisha kati ya (kundi la) wiki tatu walifanya hivyo kwa sababu Mjumbe wa Allah ﷺ aliswali rakaa baada ya idadi isiyo ya kawaida ya mizunguko ya tawaf. Kwa hiyo mtu ambaye amefanya mizunguko kwa idadi ya wiki ambazo si isiyo ya kawaida kisha akaswali rakaa, hafanyi hivyo baada ya mzunguko wa idadi isiyo ya kawaida.

They agreed that one of the sunan of the circumambulation is the observance of two rakfas of prayer after the completion of the circuits. The majority maintain that the worshipper observes them at the end of each week if he performs the circumambulation (a number of times) for more than a (period of one) week. Some of .the predecessors permitted that he should not make a distinction on the basis of weeks and he should not separate them by praying and then he should observe two rak^as for every week. This is related from <A*isha that she did not separate three weeks and then observe six rak^as. The evidence for the majority is “that the Messenger of Allah (God’s peace and blessings be upon him) made the circumambulation of the House in seven circuits and then observed two behind the station [of Ibrahim], and then said, ‘Acquire your rites from me’ Those who permitted the combining (of the rak*as) said that the object is the observance of two rak^as every week, and circumambulation has no fixed time nor rak^as after it that have been established as a practice; therefore, it is permissible to combine more than two rak^as for more than two weeks. Those who considered it desirable to distinguish between (a block of) three weeks did so as the Messenger of Allah (God’s peace and blessings be upon him) observed the rak'as after an odd number of circumambulations. Thus the person who has performed the circuits for a number of weeks that are not odd and then observes the rak^as is not doing so after an odd-numbered circumambulation.

Masharti yake ni pamoja na kubainisha mipaka yake. Wengi wa wanazuoni wa fiqhi wanashikilia kwamba hijr (ukuta wa kaskazini) ni sehemu ya Nyumba, na yeyote anayezunguka Nyumba analazimika kuijumuisha hijr katika mzunguko huo, na kwamba hilo ni sharti la tawaf al-ifadha (tawaf ya baada ya Arafa, baada ya kurusha mawe). Abu Hanifa na wanafunzi wake walisema kuwa ni sunna. Ushahidi wa wengi ni ule uliopokewa na Malik kutoka kwa Aisha, kwamba Mtume wa Allah ﷺ alisema: "Lau isingekuwa kwamba ukafiri ni kumbukumbu mpya kwa watu wako, ningeibomoa Kaaba na kuijenga upya juu ya misingi aliyoiweka Ibrahim." Walikuwa wameacha dhiraa saba za hijr kutokana na upungufu wa fedha na kuni. Hii ndiyo ilikuwa kauli ya Ibn Abbas. Alitoa hoja akitegemea maneno ya Mwenyezi Mungu Mtukufu: {Na wazunguke Nyumba ya kale}, akasema kwamba Mtume wa Allah ﷺ alifanya mzunguko nje ya hijr. Ushahidi wa Abu Hanifa ni maana ya wazi ya aya hiyo.

Its conditions include the delineation of its boundary. The majority of the jurists maintain that the hijr (northern wall) is part of the House, and whoever circumambulates the House is bound to include the hijr in it, and that it is a condition for the tawaf al-ifdda (the post-cArafat circumambulation, after throwing the pebbles). Abu Harnfa and his disciples said that it is a sunna. The evidence of the majority is what is related by Malik from cA>isha that the Messenger of Allah (God’s peace and blessings be upon him) said, “Were it not for the fact that disbelief is a recent memory of your people I would have demolished the Ka^a and erected it on the foundations laid -by Ibrahim”. They had left seven dhirfr of the hijr due to shortage of funds and wood. This was the opinion of Ibn cAbbas. He argued relying on the words of the Exalted, “And go around the ancient House”,260 and said that the Messenger of Allah (God’s peace and blessings be upon him) made the circumambulation beyond the hijr. The evidence for Abu HanTfa is the apparent meaning of the verse.

Walitofautiana kuhusu wakati wa kuruhusiwa kwake, wakiwa na maoni matatu. La kwanza ni kuruhusiwa kwa tawaf baada ya swala ya alfajiri na baada ya swala ya alasiri, na kukatazwa wakati wa kuchomoza kwa jua na wakati wa kuzama kwake. Hili ni maoni ya Umar ibn al-Khattab na Abu Sa'id al-Khudri. Maoni haya yalishikiliwa na Malik, wanafunzi wake, na kundi la wanazuoni wa fiqhi. Maoni ya pili ni kwamba tawaf baada ya swala ya alfajiri na baada ya swala ya alasiri ni makruhu, na kukatazwa wakati wa kuchomoza kwa jua na wakati wa kuzama kwake. Hili lilikuwa maoni ya Sa'id ibn Jubayr, Mujahid na kundi jingine. Maoni ya tatu yanaruhusu tawaf wakati wowote. Maoni haya yalishikiliwa na al-Shafi'i na kundi la wanazuoni wa fiqhi.

They disagreed about the time of its permissibility holding three opinions. The first is the permissibility of circumambulation after the morning prayer and after and its prohibition at the time of sunrise and sunset. This is the opinion of TJmar ibn al-Khattab and Abu SacTd al-Khudri. This was upheld by Malik, his disciples, and a group of jurists. The second opinion is about its abomination after the morning prayer and W, and its prohibition at sunrise and sunset. This was the opinion of SacTd ibn Jubayr, Mujahid and a group. The third opinion permits it at all times. This was upheld by al-ShaficT and a group of jurists.

Chanzo cha tofauti yao kinapatikana katika ukatazo au ruhusa ya kuswali wakati huu. Hadithi zinakubaliana kwa pamoja juu ya ukatazo wa kuswali wakati wa kuchomoza kwa jua na wakati wa kuzama kwake. Kama kufanya tawaf kunahusishwa na swala kwa kusudi hili ni jambo la mgogoro. Ushahidi unaotegemewa na Mashafi'i ni hadithi ya Jubayr ibn Mut'im kwamba Mtume ﷺ alisema: "Enyi wana wa 'Abd Manaf—au alisema enyi wana wa 'Abd al-Muttalib—ikiwa mtakuja kusimamia jambo lolote katika jambo hili, msimzuie mtu yeyote anayefanya tawaf katika Nyumba hii kuswali wakati wowote wa mchana au usiku." Imepokewa na al-Shafi'i na wengine kutoka kwa Ibn 'Uyayna kwa mnyororo wake wa wapokezi unaofika kwa Jubayr ibn Mut'im.

The roots of their disagreement can be found in the prohibition or permissibility of prayer during these times. The traditions are unanimous about the prohibition of prayer at sunrise and sunset. Whether circumambula tion is linked to prayer for this purpose is a matter of dispute. The evidence relied upon by the Shaficites is the tradition of Jubayr ibn Mutfim that the Prophet (God’s peace and blessings be upon him) said, “O sons of cAbd Manaf—or he said O sons of cAbd al-Muttalib-^if you come to supervise anything from this affair do not prevent anyone circumambulating this House from praying at any hour of the day or night”. It is related by al-ShaficT and others from Ibn TJyayna with its chain reaching up to Jubayr ibn Mut im.

Walitofautiana kuhusu kuruhusiwa kwa kuzunguka Kaaba bila kutawadha, baada ya kukubaliana kwamba kutawadha ni sunna kwa ajili yake. Malik na al-Shafi'i walisema kwamba kuzunguka bila kutawadha si sahihi, iwe kumefanywa kwa makusudi au kwa sababu ya kusahau. Abu Hanifa alisema kwamba hilo ni sahihi, na akaona kuwa ni jambo linalopendeza kulirudia. Pia alimwona mtu huyo kuwa anapaswa kutoa kafara (dam). Abu Thawr alisema kwamba kama mtu atazunguka bila kutawadha, kitendo chake kitazingatiwa kuwa sahihi iwapo hakuwa anajua, lakini si sahihi iwapo alikuwa anajua. Al-Shafi'i anashurutisha kwamba nguo za mtu anayezunguka ziwe safi, kama anavyoshurutisha kwa anayesali.

c They disagreed about the permissibility of circumambulation without purification after their agreement that purification is a sunna for it. Malik and al-ShafiT said that it is not valid to circumambulate without purification, whether it is done intentionally or due to forgetfulness. Abu HanTfa said that this is valid and he considered its repetition desirable. He also held the person liable for atonement (dam). Abu Thawr said that if he performs the circumambulation without ablution his act is to be considered valid if he was not aware of it, but it is not valid if he did know. Al-ShaficT stipulates the purification of the dress of the person making the circumambulation, as he does for one praying.

Utegemezi wa wale wanaoweka sharti la kutawadha kwa ajili ya tawaf ni maneno ya Mtume ﷺ kwa mwanamke aliyekuwa na hedhi, ambaye alikuwa Asma bint Umays, "Fanya yale wanayofanya mahujaji, lakini usifanye tawaf ya Nyumba". Hii ni hadithi sahihi. Pia wanatoa hoja kwa kauli ya Mtume ﷺ, "Tawaf ni swala, isipokuwa Mwenyezi Mungu amependelea kuruhusu kuzungumza ndani yake, basi msiseme chochote isipokuwa lililo jema". Utegemezi wa wale waliotoa ruhusa ya kufanya tawaf bila kutawadha ni makubaliano ya wanazuoni kuhusu kuruhusiwa kwa sa'i baina ya Safa na Marwa bila kutawadha. Wao wanasema kwamba usafi wa hedhi umewekwa kama sharti kwa aina fulani ya ibada, na haifuatii kwamba usafi wa hadathi pia utawekwa. Kufunga ni mfano mzuri (usafi wa hedhi ni sharti la kufunga, lakini usafi wa janaba si sharti).

The reliance of those who stipulate purification for circumambulation is upon the words of the Prophet (God’s peace and blessings be upon him) to a menstruating woman, who was Asma bint TJmays, “Do what the pilgrims are doing but do not make the circumambulation of the House”. This is an authentic tradition. They also argue on the basis of the saying of the Prophet (God’s peace and blessings be upon him), “Circumambulation is prayer, except that Allah has permitted speech in it, so do not utter anything but what is good”. The reliance of those who permitted circumambulation without purification is upon the consensus of the jurists about the permissibility of sa(y between al-Safa and al-Marwa without purification. They argue that purity from menstruation is stipulated for a type of worship, and it does not follow that purity from hadath would also be stipulated. Fasting is a good example (purity from menstruation is a condition for fasting, but purity from jandba is not).

Wanazuoni wamekubaliana kwamba tawaf (kuzunguka Kaaba) ina aina tatu: tawaf al-qudum (tawaf ya salamu) wakati wa kuwasili Makka, tawaf al-ifada baada ya kurusha mawe kwenye nguzo ya kwanza (Jamrat al-^Aqaba) siku ya kuchinja, na tawaf ya kuaga (kabla ya kuondoka Makka). Wamekubaliana kwamba tawaf ya lazima miongoni mwao, ambayo bila hiyo Hija inapotea, ni tawaf al-ifada, na hiyo ndiyo inayokusudiwa katika maneno ya Mwenyezi Mungu Mtukufu: “Kisha na watimize uchafu wao, na watekeleze nadhiri zao, na wazunguke Nyumba ya kale.”261 Zaidi ya hayo, hakuna kafara inayokubalika badala yake. Wengi pia wanashikilia kwamba tawaf ya mwanzo si mbadala sahihi wa tawaf al-ifada ikiwa mhujaji amesahau ile ya mwisho, kwa sababu inafanyika kabla ya siku ya kuchinja. Kundi moja, miongoni mwa wanafunzi wa Malik, lilishikilia kwamba tawaf ya mwanzo ni mbadala sahihi wa tawaf al-ifada, na inaonekana walidhani wajibu huo ni kwa aina moja tu ya tawaf. Hata hivyo, wengi wa wanazuoni wanashikilia kwamba tawaf ya kuaga ni mbadala sahihi wa tawaf al-ifada ikiwa mhujaji hajaifanya ile ya mwisho, kwa kuwa ni tawaf inayofanyika ndani ya kipindi cha tawaf ya lazima, ambayo ni tawaf al-ifada, tofauti na tawaf ya mwanzo inayofanyika kabla ya wakati wa tawaf al-ifada.

The jurists agreed that circumambulation is of three types: the circumambula- tion of greeting (tawaf al-qudum) on arrival in Mecca, tawaf al-ijdda after throwing pebbles at the first pillar (Jamrat al-^Aqaba) on the day of sacrifice, and the farewell circumambulation (before departure from Mecca). They agreed that the obligatory circumambulation among these, without which the hajj is lost, is the tawaf al-ijada, and that is the one intended in the words of the Exalted, “Then let them make an end of their unkemptness and pay their vows and go around the ancient House”.261 Further, no atonement is acceptable in its place. The majority also maintain that the initial circumambulation is not a valid substitute for the tawaf al-ifdda if the pilgrim forgets the latter, because of its being before the day of sacrifice. One group, from among the disciples of Malik, maintained that the initial circumambula tion is a valid substitute for the tawaf al-ifada, and it appears that they considered the obligation to be for only one type of circumambulation. The majority of the jurists maintain, however, that the farewell circumambulation is a valid substitute for the tawaf al-ifada, if the pilgrim has not performed the latter, as the former is a circumambulation performed during the period of the obligatory circumambulation, which is the tawaf al-ifdda, as against the initial circumambulation that is performed before the time of the tawaf al-ifada.

Walikubaliana, kwa mujibu wa yaliyopokewa kutoka kwa Abu Umar ibn Abd al-Barr, kwamba tawafu ya mwanzo na tawafu ya kuaga ni sehemu ya sunna kwa anayehiji, isipokuwa mtu anayehofia kukosa hijja (kwa sababu ya upungufu wa muda), kwani kwa upande wake tawafu ya ifadha inatosha. Kundi la wanazuoni wa fiqhi walilona kuwa ni mustahabu kwa mtu aliye katika hali kama hiyo kufanya ramal katika mizunguko mitatu ya kwanza ya tawafu ya ifadha, kwa kufuata desturi ya tawafu ya mwanzo.

They agreed, according to what has been related from Abu TJmar ibn c Abd al-Barr, that the initial and the farewell circumambulation are part of the sunan for the pilgrim, except for the person who fears losing the hajj (due to shortage of time), for in his case the tawaf al-ifada is sufficient. A group of the jurists considered it desirable for a person faced with such a situation to adopt the ramal in the first three circuits of the tawaf al-ifada, in accordance with the practice in the initial circumambulation.

Sun walikubaliana kwamba mkazi wa Makka analazimika kufanya tawaf al-ifada pekee, kama vile walivyokubaliana kwamba kwa mtu anayefanya 'umra, wajibu wake pekee ni tawaf ya mwanzo. Pia walikubaliana kwamba mtu aliyenufaika na kutekeleza 'umra (katika hijja ya tamattu') kabla ya kuanza hijja, anapaswa kufanya tawafu mbili: moja kwa ajili ya 'umra na nyingine kwa ajili ya hijja siku ya kuchinja, kwa mujibu wa Hadithi maarufu ya 'A'isha. Mtu anayefanya hijja kama mufrid analazimika kufanya tawafu moja tu, kama tulivyosema, siku ya kuchinja. Walitofautiana kuhusu qarin. Malik, al-Shafi'i, Ahmad, al-Layth na Abu Thawr walishikilia kwamba tawafu moja na sa'y moja vinatosha kwa qarin, ambayo ndiyo pia maoni ya 'Abdullah bin 'Umar na Jabir. Hoja yao ni Hadithi ya 'A'isha iliyotangulia. Al-Thawri, al-Awza'i, Abu Hanifa na Ibn Abi Layla wanashikilia kwamba qarin analazimika kufanya tawafu mbili na sa'y mbili. Walilinukuu hili kutoka kwa Ibn Mas'ud, kwa kuwa ni ibada mbili, kila moja ikiwa na sharti kwamba tawafu ifanywe pamoja na sa'y iwapo zitatekelezwa kando; hivyo ni lazima iwe vivyo hivyo zinapotekelezwa pamoja.

They agreed that a resident of Mecca is only obliged to perform the tawaf al-ifada, just as they agreed that for the person performing the himra the only obligation is for the initial circumambulation. They also agreed that the person who has benefited from the performance of the himra (in the tamattu* form of hajj) before beginning the hajj is under the obligation to perform two circumambulations, one for the <umra and another for hajj on the day of sacrifice, in accordance with the well-known tradition of cA5isha. The person performing hajj as a mufrid is obliged for only one circumambulation, as we have said, on the day of the sacrifice. They disagreed about the qarin. Malik, al-Shafi T, Ahmad, c and Abu Thawr maintained that one circumambulation and one saty are sufficient for the qarin, which was also the opinion of <Abd Allah ibn TJmar and Jabir. Their reliance for this is on the tradition of <A*isha that has preceded. Al-Thawri, al-AwzacT, Abu HanTfa, and Ibn AbT Layla maintain that the qarin is under an obligation of performing two circumambulations and two satys. They related this from Ibn Masffid, as they are two rites with each having a condition, if performed separately, that the circumambulation be performed with the sa<y\ thus, it is necessary that it be the same when they are performed together.

Huu basi ndio mjadala kuhusu wajibu wa tendo hili, maelezo yake, masharti yake, aina zake, wakati wake, na maelezo ya kipindi cha wakati huo. Tendo la hija linalofuata hapa, namaanisha tawaf ya awali, ni sa'y baina ya Al-Safa na Al-Marwa. Ni tendo la tatu katika hali ya ihram, na sasa tunaendelea nalo.

This, then, is the discussion about the obligation of this act, its description, conditions, types, time, and description of the time period. The act of hajj that follows this, I mean the initial circumambulation, is the saty between al-Safa and al-Marwa. It is the third act in the state of ihrdm and we now move to it.

Malik na al-Shafi'i walisema kuwa ni wajibu kwa hukumu yake, na endapo mhujaji hatatekeleza, basi Hija bado itakuwa wajibu juu yake katika msimu ujao. Hii ilikuwa pia maoni ya Ahmad na Ishaq. Wanazuoni wa Kufa walisema kuwa ni sunna, na endapo atarudi katika nchi yake bila kuitekeleza, anawajibika kutoa fidia kwa kuchinja mnyama. Baadhi ya wanazuoni wa fiqhi walisema kuwa ni jambo la hiari, na hakuna wajibu juu ya mtu anayeliacha.

Malik and al-ShafiT said that it is obligatory by its hukm, and if the pilgrim does not perform it, hajj would (still) be obligatory upon him in the next season. This was also the opinion of Ahmad and Ishaq. The Kufis said that it is a sunna, and if he returns to his homeland without performing it he is liable to atonement by slaughtering an animal. Some of the jurists said that it is voluntary and there is no obligation upon the person who relinquishes it.

Utegemezi wa wale waliolifanya kuwa la lazima ni juu ya riwaya isemayo: "Kwamba Mtume wa Mwenyezi Mungu (amani na baraka za Mwenyezi Mungu ziwe juu yake ﷺ) alikuwa akifanya sa'y na kusema: 'Fanyeni sa'y kwa kuwa Mwenyezi Mungu amewawekea sa'y'." Riwaya hii imepokewa na al-Shafi'i kutoka kwa 'Abd Allah ibn al-Mu'mil. Zaidi ya hayo, kanuni ni kwamba vitendo vya Mtume ﷺ katika ibada hii vinapaswa kufasiriwa kuwa ni vya lazima, isipokuwa vile vilivyotengwa na dalili iliyopokelewa, makubaliano ya wanazuoni, au kiasi (qiyas), kwa mujibu wa wale wanaokubali qiyas kuwa ni kanuni halali. Wale ambao hawakuliona kuwa la lazima walitegemea maneno ya Mwenyezi Mungu Mtukufu: {Hakika Safa na Marwa ni miongoni mwa alama za Mwenyezi Mungu. Basi hakuna dhambi kwa yule anayehiji Nyumba au kuitembelea kuzunguka baina yake}. Wakasema kwamba maana yake hapa ni kwamba "hakuna dhambi kutozunguka baina yake", ambayo ni qira'a ya Ibn Mas'ud, kama ilivyo katika maneno ya Mwenyezi Mungu Mtukufu: {Mwenyezi Mungu anakubainishieni ili msipotee}, maana yake ni "msije mkapotea". Pia walilizingatia riwaya ya Ibn al-Mu'mil kuwa dhaifu. 'A'isha alisema kwamba aya hii inapaswa kufahamika kwa maana yake ya wazi, na ilishushwa kwa sababu ya Answari ambao walichukia kukimbia baina ya Safa na Marwa kama walivyokuwa wakifanya enzi za jahiliyya, kwa kuwa mahali hapo palitumika kuchinjia wanyama na washirikina. Pia inasemekana kwamba hawakuwa wakikimbia baina ya Safa na Marwa kwa kuwaheshimu baadhi ya masanamu (Manat). Walilizungumzia jambo hili, na aya ikashushwa kuhalalisha kusita kwao.

The reliance of those who made it obligatory is upon the report “that the Messenger of Allah (God’s peace and blessings be upon him) used to perform the sa<y and say, ‘Perform the safy for Allah has prescribed the saty for you’”. This tradition has been related by al-ShafiT from cAbd Allah ibn al- Mu’mil. Further, the principle is that the acts of the Prophet (God’s peace and blessings be upon him) in this worship are to be construed as conveying obligation, except those excluded by a transmitted evidence, consensus, or analogy in the view of those who uphold analogy to be a valid principle. Those who did not consider it obligatory relied on the words of the Exalted, “Lo! (the mountains) as-Safa and al-Marwa are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them”. They said that the meaning here is that he may “not go round them”, which is the (variant) reading of Ibn Mascud, just as the words of the Exalted, “Allah expoundeth unto you, so that ye err (not)”,262 263 mean “lest ye err”. They also considered the tradition of Ibn al-Mu’mil to be weak. ‘A’isha said that the verse is to be understood in its obvious meaning, and it was revealed in the case of the Ansar who shunned running between al- Safa and al-Marwa in the way they used to during the period of the jahiliyya as it served as a place for the slaughtering of animals for the polytheists. It is also said that they used not to run between al-Safa and al-Marwa out of veneration for some of the idols (Manat). They inquired about this, and the verse was revealed validating their hesitation.

Wengi wameamua kwamba ni miongoni mwa vitendo vya hijja, kwa sababu limeelezwa kuwa kitendo cha Mtume ﷺ kwa njia ya tawātur katika Hadithi hizi, nina maana ya kuunganishwa kwake na tawaf.

The majority decided that it is one of the acts of the hajj, because it is described as an act of the Prophet (God’s peace and blessings be upon him) by way of tawdtur in these traditions, I mean the linking of with circumambulation.

Katika kuelezea hili, wanazuoni wengi walishikilia kuwa sunna ya sa'y kati ya al-Safa na al-Marwa ni kwamba mfanyaji ibada, baada ya kupanda al-Safa, ashuke kwenye mteremko wake baada ya kumaliza du'a. Kisha atembee kwa mwendo wake wa kawaida hadi afike chini ya masil (bonde, kitanda cha mkondo wa maji).264 Kisha (sasa) apige ramal katika eneo hilo hadi alipite, akikaribia al-Marwa, na kutoka hapo atembee kwa mwendo wake wa kawaida hadi afike al-Marwa. Anapanda juu yake hadi aweze kuiona Nyumba (Al-Ka'ba), kisha anafanya du'a na kusema takbir kwa namna sawa na alivyosema huko al-Safa. Ikiwa atasimama chini ya al-Marwa (bila kuipanda) inachukuliwa kuwa ni sahihi kwa maoni yao kwa pamoja. Kisha anashuka kutoka al-Marwa na kuendelea kwa mwendo wake wa kawaida hadi afike chini ya bonde. Akifika hapo anapaswa kupiga ramal hadi avuke upande wa al-Safa. Afanye hivi mara saba, akianza al-Safa na kumaliza al-Marwa. Ikiwa ataanza al-Marwa kabla ya kwenda al-Safa, safari hiyo inabatilika, kwa sababu ya kauli ya Mjumbe wa Allah ﷺ: "Tunaanza kwa kile ambacho Allah alichoanza nacho, kwa hiyo tunaanza kwa al-Safa", na kwa hili alimaanisha maneno ya Aliye Juu: "Hakika al-Safa na al-Marwa ni miongoni mwa alama za Allah. Basi haina dhambi kwa yeyote anayehiji Nyumba (ya Allah) au kuizuru kuzunguka baina yake" [Al-Baqara: 158].265 'Ata' amesema kuwa ikiwa hajui na akaanza al-Marwa, kitendo chake kinachukuliwa kuwa sahihi.

In describing it, the majority of the jurists maintained that a sunna of the saty between al-Safa and al-Marwa is that the worshipper having ascended al-Safa is to go down its slope after completing the supplication. He is then to walk at his normal pace till he reaches the bottom of the masil (valley, bed of the stream).264 He is (now) to adopt the ramal through it until he traverses it getting closer to al-Marwa from where he moves at his normal gait till he arrives at al-Marwa. He ascends it until he can see the House, then he makes a supplication and pronounces the takbir in a manner similar to what he said at al-Safa. If he stops at the base of al-Marwa (and does not climb it) it is considered valid in their collective view. He then descends from al-Marwa and proceeds at. his normal pace until he reaches the bottom of the valley. When he reaches it he is to adopt the ramal until he crosses over to the side of al-Safa. He is to do this seven times, beginning at al-Safa and ending at al-Marwa. If he begins at al-Marwa before going to al-Safa, that journey is annulled, because of the saying of the Messenger of Allah (God’s peace and blessings be upon him), “We begin with that with which Allah began, so we begin with al- Safa”, and by this he meant the words of the Exalted, “Lol (the mountains) as- Safa and al-Marwa are among the indications of Allah. It is therefore no sin for him who is on pilgrimage to the House (of God) or visiteth it, to go around them”.265 cAta> said that if he does not know and begins at al-Marwa, his act is to be considered as valid.

Walikubaliana kwa kauli moja kwamba hakuna kauli iliyoamuliwa kuhusu wakati wa sa'y, kwa kuwa ni tendo la du'a. Imethibitika katika hadithi ya Jabir "kwamba Mtume wa Allah ﷺ, aliposimama Al-Safa, alisema takbir mara tatu na kusema, 'Hakuna mungu isipokuwa Allah peke yake, na hana mshirika, ufalme ni Wake na sifa zote ni Zake, na Yeye ana uwezo juu ya kila kitu'. Alifanya hivi mara tatu, na alifanya du'a huko Al-Marwa na kufanya jambo hilo hilo."

They agreed unanimously that there is no determined opinion about the time for the sa^y, as it is a case of supplication. It is established in the tradition of Jabir “that the Messenger of Allah (God’s peace and blessings be upon him), when he stood at al-Safa, pronounced the takbir three times and said, ‘There is no god but Allah alone, and He has no partner, His is the dominion and for Him is all praise, and He has power over all things’. He did this three times, and he made a supplication at al-Marwa and did the same thing”.

Mjadala kuhusu kitendo hiki unajumuisha kubainisha hukm yake, maelezo yake, na masharti yake. Wanazuoni wa fiqhi wamekubaliana kuhusu hukm ya kusimama Arafa kwamba ni moja ya nguzo (arkan) za Hajj. Kwa mujibu wa maoni ya wengi wa wanazuoni wa fiqhi, mtu anayekosa kipengele hiki ana wajibu wa kufanya Hajj msimu unaofuata na kutoa dhabihu, kwa sababu ya kauli ya Mtume ﷺ, "Hajj ni Arafa".

The discussion of this act includes the identification of its hukm, its description, and its conditions. The jurists agreed about the hukm of stopping at cArafa that it is one of the essential elements (arkan) of hajj. In the opinion of the majority of the jurists the person who misses this is under an obligation to perform hajj in the next season and to make the sacrifice, because of the saying of the Prophet (God’s peace and blessings be upon him), “The hajj is c Arafa”.

Maelezo yake ni kwamba imamu huwaongoza watu katika sala siku ya ʿArafa (tarehe tisa ya mwezi wa Dhu al-Hijja) kabla ya jua kupinduka. Jua likishapinduka, yeye hupaswa kuwahutubia watu, kisha kuunganisha Dhuhuri na ʿAsr katika wakati wa kwanza wa Dhuhuri, na baada ya hapo wao hubaki wamesimama hapo mpaka jua lizame.

Its description is that the imam leads the people in prayer at cArafa on the Day of cArafa (ninth Dhu al-Hijja) before the declining of the sun. If the sun has declined he is to address the people and then combine zuhr and <asr in the first timing of zwAr, and thereafter they stay stationed there until the sun goes down.

Wamekubaliana juu ya hili kwa kuwa ndiyo maelezo yaliyokubaliwa kwa pamoja katika matendo ya Mtume (amani na baraka za Mwenyezi Mungu ziwe juu yake) ﷺ. Hakuna mzozo baina yao kwamba uongozi wa hija (kuongoza sala) ni haki ya sultani mwenye mamlaka makuu, au ya mtu ambaye sultani amemteua, na pia kwamba watu wanapaswa kusali nyuma yake, awe mcha Mungu, mwenye dhambi, au mzushi. Sunna kwa hili ni kwamba aje msikitini Arafa siku ya Arafa pamoja na watu. Jua linapopinduka, amhutubie watu, kama tulivyosema, na aunganishe sala za Dhuhuri na Alasiri. Walitofautiana kuhusu wakati wa adhana ya mwadhini kwa sala za Dhuhuri na Alasiri. Malik alisema kwamba imamu ahutubie watu, na wakati sehemu kubwa ya khutba yake inapomalizika, mwadhini aadhini wakati yeye (imamu) anawahutubia watu. Al-Shafi'i alisema kwamba adhana itolewe imamu anapoanza khutba ya pili. Abu Hanifa alisema kwamba imamu anapopanda mimbari, aamuru mwadhini atoe adhana, ambaye atoe adhana kama ilivyo katika sala ya Ijumaa ya jamaa. Mwadhini anapomaliza adhana, imamu aanze khutba yake, kisha ashuke, na mwadhini atangaze iqama (wito wa kuanza sala). Hii pia ilikuwa maoni ya Abu Thawr, aliyeiona kuwa sawa na sala ya Ijumaa. Ibn al-Mundhir amesimulia kutoka kwa Malik kwamba alisema: "Adhana itolewe baada ya imamu kuketi kwa ajili ya khutba." Maneno katika hadithi ya Jabir ni "kwamba jua lilipopinduka, Mtume (amani na baraka za Mwenyezi Mungu ziwe juu yake) ﷺ aliamuru al-Qaswa' aletwe, akapanda juu yake, akafika katikati ya bonde na kuwahutubia watu. Kisha Bilal akatoa adhana ya sala. Baada ya hapo akasimama na kusali Dhuhuri." Kisha akasimama akaswali ʿAsr bila chochote kuingilia kati baina ya sala mbili.

They agreed upon this as this is the description that is agreed upon unanimously in the acts of the Prophet (God’s peace and blessings be upon him). There is no dispute among them that the establishing of the hajj (leading the prayer) is the right of the sultan with the highest authority, or of a person whom the sultan has appointed, and also that the people are to pray behind him whether he is pious, sinful, or and innovator. The sunna for this is that he should come to the mosque at cArafa on the Day of cArafa along with the people. When the sun has declined he should address the people, as we have said, and he should combine the zuhr and <asr prayers.They disagreed about the time for the call to the prayer by the mu>adhdhin for the zuhr and <asr prayers. Malik said that the imam is to address the people and when the major part of his sermon is over the mifadhdhin should make the call for prayer while he (the imam) is addressing the people. Al- ShafFT said that he is to make the call when the imam begins the second sermon. Abu HanTfa said that when the imam ascends the pulpit he should order the mu*adhdhin to make the call, who is to make the call as is the case in the Friday congregational prayer. When the mtfadhdhin has finished making the call the imam is to begin his sermon, after which he is to descend and the mu>adhdhin will announce the iqama (the call for the commencement of prayer). This was also the opinion of Abu Thawr, who held it to be similar to the Friday prayer. Ibn al-Mundhir has related from Malik that he said: “The call for prayer is to be made after the imam sits down for the sermon. The words in the tradition of Jabir are ‘that when the sun had declined the Prophet (God’s peace and blessings be upon him) ordered al-Qasw? to be brought and riding on it he reached the middle of the valley and addressed the people. Bilal then made the call for prayer. After this he stood up and prayed zuhr. He then rose up and prayed <asr without anything intervening between the two prayers. He then returned to where he was stationed’”.

Walitofautiana kuhusu kama sala hizi mbili zinaunganishwa kwa adhana mbili na iqama mbili, au kwa adhana moja na iqama mbili. Malik alisema kwamba zinaunganishwa kwa adhana mbili na iqama mbili. Al-Shafi‘i, Abu Hanifa, al-Thawri, Abu Thawr, na kundi la wanazuoni wa fiqhi walisema kwamba zinaunganishwa kwa adhana moja na iqama mbili. Maoni kama yao pia yamenukuliwa kutoka kwa Malik. Pia imenukuliwa kutoka kwa Ahmad kwamba zinaunganishwa kwa iqama mbili. Dalili ya al-Shafi‘i ni hadithi ndefu ya Jabir kuhusu maelezo ya hijja ya Mtume ﷺ, ambapo anasema: "Alisali Dhuhuri na Asr kwa adhana moja na kwa iqama mbili", kama tulivyosema. Maoni ya Malik yamenukuliwa kutoka kwa Ibn Mas‘ud, na dalili yake ni kanuni kwamba kila sala inatanguliwa binafsi na adhana na iqama. Hakuna mzozo miongoni mwa wanazuoni kwamba ikiwa imamu hatatoa khutba, sala ni sahihi, tofauti na sala ya Ijumaa. Pia walikubaliana kwamba kusomwa kwa Qur'ani katika sala hii ni kwa sauti ya chini, na sala hufupishwa ikiwa imamu amesafiri (kufika mahali hapa). Walitofautiana pale imamu anapokuwa mkazi wa Makka, kama anapaswa kufupisha sala siku ya nane ya Dhul-Hijja huko Mina, huko Arafa siku ya Arafa, na huko Muzdalifa usiku wa siku ya kuchinja, ikiwa ni mkazi wa mojawapo ya sehemu hizi. Malik, al-Awza‘i, na kundi la wanazuoni wa fiqhi walisema kwamba sunna kwa matukio haya ni kufupisha, awe mkazi au asiwe. Al-Thawri, Abu Hanifa, al-Shafi‘i, Abu Thawr, na Dawud walisema kwamba haijuzu kufupisha sala ikiwa ni mkazi wa mojawapo ya sehemu hizi. Ushahidi wa Malik ni kwamba hakuna aliyepokewa kusimulia kwamba mtu fulani alikamilisha sala yake alipokuwa akiswali pamoja na Mtume ﷺ, baada ya kuwa ametoa salamu. Hoja ya kundi jingine ni kubaki kwa kanuni inayojulikana kwamba kufupisha sala hakuruhusiwi kwa yeyote isipokuwa msafiri, isipokuwa kuna dalili nyingine inayoizuia.

They disagreed whether these two prayers are to be combined with two calls for prayer and two calls for commencement, or with one call for prayer and two calls for commencement. Malik said that they are to be combined with two calls for prayer and two calls for the commencement. Al-ShaficT, Abu Hamfa, al-Thawn, Abu Thawr, and a group of jurists said that they are to be combined with one call for prayer and two calls for commencement. An opinion like theirs has also been related from Malik. It is also related from Ahmad that they are to be combined with two calls for commencement. The evidence for al-ShafiT is the lengthy tradition of Jabir about the description of the hajj of the Prophet (God’s peace and blessings be upon him), in which he says, “He observed zuhr and W with one call for prayer and with two calls for commencement”, as we have said. The opinion of Malik has been related from Ibn Mas ud, and hie c evidence is the principle that each prayer is to be individually preceded by a call for prayer and a call for commencement. There is no dispute among the learned that if the imam does not deliver the sermon the prayer is valid, as against the Friday prayer. They also agreed that the recitation in this prayer is inaudible, and the prayer is curtailed if the imam has travelled (to this place). They disagreed when the imam is a resident of Mecca, whether he is to curtail -the prayer on the eighth of Dhu al-Hijja at Mina, at Arafa on the Day of Arafa, and at Muzdalifa on the eve of the day c c of sacrifice, if he is a resident of one of these places. Malik, al-AwzaT, and a group of jurists said the sunna for occasions is curtailment whether or not he is a resident. Al-Thawri, Abu HanTfa, al-Shafi‘T, Abu Thawr, and Dawud said that it is not permitted to curtail the prayer if he is a resident of one these places. The evidence for Malik is that no one has related that some person completed his prayer while praying with the Prophet (God’s peace and blessings be upon him), after he had made the salutation. The argument of the other group is the retention of the well-known principle that curtailment of prayer is not permitted to anyone other than a traveller, unless another evidence restricts it.

Majaji walitofautiana kuhusu wajibu wa Swala ya Ijumaa huko Mina na huko 'Arafa. Malik alisema kwamba Swala ya Ijumaa ya jamaa si wajibu huko 'Arafa wala huko Mina, isipokuwa wakati wa siku za hija, na hilo linahusu wakazi wa Makka na wengine pia, isipokuwa ikiwa imamu mwenyewe ni mkazi wa 'Arafa. Al-Shafi'i alikuwa na maoni hayo hayo, isipokuwa kwamba yeye aliweka sharti la wajibu wa Swala ya Ijumaa ya jamaa kwamba wawepo angalau wanaume arobaini, kulingana na maoni yake kuhusu sharti la idadi hii kwa Ijumaa. Abu Hanifa alisema kwamba ikiwa kiongozi wa hija ni mtu ambaye swala yake haiwezi kufupishwa huko Mina au huko 'Arafa, basi ndiye awaongoze katika Swala ya Ijumaa ikiwa hili litatokea kwa bahati. Ahmad alisema kwamba ikiwa ni gavana wa Makka, basi ndiye aongoze mkusanyiko huo. Hii pia ilikuwa maoni ya Abu Thawr.

The jurists disagreed about the obligation of Friday prayer at Mina and at < Ar a fa. Malik said that the Friday congregational prayer is not obligatory at ‘Arafa nor at Mina, except during the days of hajj, neither for the residents of Mecca nor for others, unless the imam himself is a resident of ‘Arafa. Al- Shafi T held the c same opinion, except that he stipulated for the obligation of the Friday congregational prayer that there be present at least forty men, in accordance with his opinion about the stipulation of this number for Friday. Abu HanTfa said that if the leader of the hajj is a person whose prayer cannot be curtailed at Mina or at ‘Arafa, he is to lead them in the Friday prayer if this happens by chance. Ahmad said that if it is the governor of Mecca he is to lead the assembly. This was also the opinion of Abu Thawr.

Sharti la kwanza kwa hili ni kusimama2 huko ‘Arafa baada ya sala, na hakuna kutofautiana miongoni mwa wanazuoni wa fiqhi kwamba Mtume wa Allah ﷺ, baada ya kuswali Dhuhr na ‘Asr huko ‘Arafa, aliinuka na kusimama karibu na mlima akimwomba Allah, Mtukufu. Wote waliokuwa pamoja naye pia walibaki hadi jua lilipotua. Jua lilipothibitika kuzama na kuwa dhahiri kwake, aliondoka kuelekea Muzdalifa.” Hakuna mzozo kati yao kwamba hii ndiyo Sunna ya kusimama ‘Arafa. Wamekubaliana kwamba mtu anayesimama ‘Arafa kabla ya jua kuteremka kisha akaondoka hapo kabla ya jua kuteremka, kusimama kwake hapo hakuhesabiwi. Asiporudi na kusimama hapo mpaka baada ya jua kuteremka au usiku huo kabla ya kuchomoza kwa alfajiri, hijja yake inapotea. Imepokewa kutoka kwa ‘Abd Allah ibn Ma‘mar al-Dayli, aliyesema: “Nilimsikia Mtume wa Allah ﷺ akisema: ‘Hijja ni ‘Arafat, basi yeyote atakayefika ‘Arafa kabla ya kuchomoza kwa alfajiri, amekamilisha hijja.’” Hadithi hii amepokea huyu mtu peke yake miongoni mwa Maswahaba, isipokuwa ni hadithi iliyokubaliwa.

The (first) condition for it is the assumption of the station1 at ‘Arafa after the prayer, and there is no disagreement among the jurists “that the Messenger of Allah (God’s peace and blessings be upon him), after he had observed zuhr and 'asr at ‘Arafa, arose and stopped close to the mountain making supplications to Allah, the Exalted. All those who were with him also stayed up to sunset. When the setting of the sun was ascertained and it became obvious to him he proceeded toward Muzdalifa”. There is no dispute among them that this is the sunna of the stationing at ‘Arafa. They agreed that the person who stops at ‘Arafa prior to the declining of the sun and moves from there before the declining of the sun, his stationing there is of no account. If he does not return and stop there till after the declining of the sun or on this night before the rise of the dawn, his hajj is lost. It is related from ‘Abd Allah ibn Ma‘mar al-DayE, who said, “I heard the Messenger of Allah (God’s peace and blessings be upon him) saying, ‘The hajj is ‘Arafat, thus he who makes it to ‘Arafa before the rise of the dawn has made it’”. It is a tradition which is related by this person alone from among the Companions, except that it is agreed upon.

Walikhitilafiana kuhusu mtu anayebaki ‘Arafa baada ya jua kupinduka kisha akaondoka kabla ya kuzama kwa jua. Malik alisema kuwa anawajibika kuhiji mwaka unaofuata, isipokuwa akirudi kabla ya alfajiri. Ikiwa, hata hivyo, ataondoka kabla ya imamu lakini baada ya kuzama kwa jua, kitendo chake kinachukuliwa kuwa sahihi. Kwa ujumla, sharti la usahihi wa kusimama ‘Arafa, kwa mtazamo wake, ni kwamba mtu huyo abaki usiku. Wanazuoni wengi walisema kuwa mtu anayebaki ‘Arafa hadi baada ya jua kupinduka, hija yake imekamilika, hata kama ataondoka kabla ya kuzama kwa jua, isipokuwa walitofautiana kuhusu wajibu wa kafara kwake. Hoja ya wengi ni hadithi ya ‘Urwa bin Mudarris, ambayo imekubaliwa kuwa ni sahihi, kwamba alisema: “Nilimwendea Mjumbe wa Allah ﷺ huko Muzdalifa (Jam‘) nikamwambia: ‘Je, nimekamilisha hija?’ Akasema: ‘Yeyote anayeswali sala hii pamoja nasi na anasimama mahali hapa, na kabla ya hapo alikuwa ameondoka ‘Arafat, usiku au mchana, amekamilisha hija yake na ameondoa uchafu mwilini mwake.’” Wamekubaliana kuwa maana ya maneno yake “mchana” katika hadithi hii ni baada ya jua kupinduka. Wale waliosharti usiku walitoa hoja kwa kuwa Mtume ﷺ alisimama ‘Arafa jua lilipokuwa likizama. Lakini wengi wanaweza kujibu kuwa kusimama kwake ‘Arafa hadi kuzama kwa jua kumeonyeshwa na hadithi ya ‘Urwa bin Mudarris, kwa maana kwamba ni bora kwa mtu iwapo ana hiari.

They disagreed about the person who stays at ‘Arafa after the declining of the sun and then leaves before sunset. Malik said that he is liable for hajj in the next season, unless he returns before dawn. If, however, he leaves before the imam, but after sunset, his act is considered to be valid. On the whole, the condition for,the validity of stationing, in his view, is that he should stay the night. The majority of the jurists said that the person who stays on at *Arafa till after the declining of the sun his hajj is complete, even if he leaves before sunset, except they differed about the obligation of atonement for him. The reliance of the majority is on the tradition of TJrwa ibn Mudarris, which is agreed upon for its authenticity, that he said, “I went up to the Messenger of Allah (God’s peace and blessings be upon him) at Muzdalifa (Jam*) and said to him, ‘Have I completed the hajj? He replied, ‘The person who observes this prayer with us and stops at this station and he arose and moved before this from *Arafat, by night or by day, has completed his hajj and has done away with the dirt on his body’ They agreed that the meaning of his words, “by day”, in this, tradition imply that it is after the declining of the sun. Those who stipulated the night argued on the basis of his (God’s peace and blessings be upon him) being stationed at *Arafa when the sun was setting, but the majority may reply that his being stationed at *Arafa up to sunset has been indicated by the tradition of TJrwa ibn Mudarris to the effect that it is better if the person has a choice.

Imepokewa kutoka kwa Mtume (rehema na amani za Mwenyezi Mungu ziwe juu yake) kupitia njia mbalimbali kwamba alisema: "Ardhi yote ya 'Arafa ni mahali pa kusimama, lakini jiepusheni na katikati ya Tirana. Muzdalifa yote ni mahali pa kusimama, isipokuwa katikati ya Muhassir. Mina yote ni mahali pa kuchinjia. Njia ya kwenda Makka ni mahali pa kuchinjia na mahali pa kulala usiku." ﷺ Wanazuoni wa fiqhi wametofautiana kuhusu mtu anayeondoka 'Arafa kisha akarudi tena na kukaa 'Arafa. Inasemwa kwamba hija yake imekamilika, lakini anawajibika kutoa kafara. Hii ndiyo ilikuwa rai ya Malik, ilhali al-Shafi'i alisema kwamba hana hija. Hoja ya wale wanaobatilisha hija yake ni katazo lililowekwa kuhusu jambo hili katika hadithi. Hoja ya wale ambao hawabatilishi hija hiyo ni kanuni kwamba kukaa mahali popote ndani ya 'Arafa kunaruhusiwa, isipokuwa pale ushahidi unapoonyesha vinginevyo. Wao walisema kwamba katazo hilo halijawekwa katika hadithi kwa namna ambayo ushahidi wake unalazimu, na kwamba kuiacha kanuni hiyo si jambo la lazima.

It is related from the Prophet (God’s peace and blessings be upon him) through different channels that he said, “All of *Arafa is a station, but keep away from the middle of Tirana. All Muzdalifa is a station, except the middle of Muhassir. All of Mina is the place of sacrifice. The road to Mecca is a place of sacrifice and a stop for the night”. The jurists differed about the person who moves from *Arafa and stays (again) at *Arafa. It is said that his hajj is complete, but he is liable for atonement. This was Malik’s opinion, while al- ShafiT said that there is no hajj for him. The reliance of those who nullify his hajj is the proscription laid down about this in a tradition. The reliance of those who do not invalidate it is the principle that staying at any place in c Arafa is permitted, unless the contrary is indicated by an evidence. They said that the proscription is not laid down in the tradition in a manner that makes its evidence binding and the giving up of the principle necessary.

Hii, basi, ndiyo mjadala kuhusu sunna za siku ya *Arafa. Tendo, miongoni mwa matendo ya hijja, linalofuata kusimama *Arafa ni kuelekea Muzdalifa baada ya machweo na yale yanayofanywa huko.

This, then, is the discussion about the sunan of the day of *Arafa. The act, from among the acts of hajj, that follows the stationing at *Arafa is the movement toward Muzdalifa after sunset and what is done there.

Mjadala wa jumla kuhusu hili pia unashughulikiwa kwa kutambua hukm yake, maelezo yake, na wakati wake.

A general discussion of this too is covered by the identification of its hukm, description, and time.

Kuwepo kwa tendo hili kama moja ya nguzo za hijja kunatokana na maneno ya Mwenyezi Mungu Mtukufu: {Kisha ondokeni kutoka pale wanapoondoka watu wengi, na mwombe msamaha kwa Mwenyezi Mungu. Hakika Mwenyezi Mungu ni Mwingi wa kusamehe, Mwenye kurehemu.} [Al-Baqara: 199]. Hata hivyo, Mwenyezi Mungu Mtukufu amesema pia: {Na kumbukeni Mwenyezi Mungu mkimwomba msamaha kwa kuwa mlikuwa mmepotea kabla ya hapo.} [Al-Baqara: 198]. Wamekubaliana kwamba mtu ambaye, baada ya kusimama Arafa, anatumia usiku wa siku ya kuchinja huko Muzdalifa, akiunganisha sala ya Maghrib na ya 'Isha usiku huo pamoja na imamu, na akakesha hadi mwanga wa asubuhi, hijja yake imekamilika. Pia walisema kwamba hii ndiyo maelezo ya tendo la Mtume wa Mwenyezi Mungu ﷺ. Walitofautiana, hata hivyo, kuhusu kama kukaa Muzdalifa hadi baada ya sala ya alfajiri na kulala huko usiku ni sunna ya hijja au ni mojawapo ya nguzo zake. Al-Awza'i na kundi la Tabi'un walisema kuwa ni wajibu wa hijja, na mtu anayekosa jambo hili analazimika kuhiji mwaka unaofuata pamoja na kuchinja. Wanazuoni wa mikoani wanashikilia kwamba si wajibu wa hijja, na mtu anayekosa kukaa Muzdalifa usiku huo anapaswa kutoa kafara kwa kuchinja. Al-Shafi'i alisema kuwa mtu anayekaa humo nusu ya kwanza ya usiku kisha akaondoka bila kukaa usiku wote, anapaswa kutoa kafara.

The existence of this act as one of the constituent elements of hajj is based on the words of the Exalted, “But, when ye press on in the multitude from hath guided you, although before this you were astray”. They agreed that the person who after stationing at ‘Arafa spends the eve of the day of sacrifice at Muzdalifa, combining the maghrib and <ish$ prayers that night with the imam, and stays up to the morning light, his hajj is complete. They also argued that this was the description of the act of the Messenger of Allah (God’s peace and blessings be upon him). They disagreed, however, as to whether staying at Muzdalifa till after the morning prayers and spending the night there is a sunna of hajj or one of its obligations. Al-Awza‘1 and a group of the Tabi‘un said that it is an obligation of hajj, and the person who misses this is under an obligation to perform hajj in the next season and along with the sacrifice. The jurists of the provinces maintain that it is not an obligation of hajj, and the person who misses the stay at Muzdalifa during the night is liable for atonement by sacrifice. Al-Shafi T said that c the person who spends the first half of the night there and then leaves not spending the whole night is liable to atonement.

Msingi wa wengi ni hadithi sahihi kutoka kwa Mtume (rehema na baraka za Mwenyezi Mungu ziwe juu yake) kwamba alituma wanyonge wa familia yake usiku, nao hawakukaa kushuhudia asubuhi pamoja naye huko. Msingi wa kundi la kwanza ni kauli ya Mtume ﷺ katika hadithi ya Urwa bin Mudarris, ambayo imekubaliwa (na al-Bukhari na Muslim) kuwa ni sahihi, kwamba: "Yeyote anayeswali sala hii pamoja nasi", yaani sala ya alfajiri huko Muzdalifa, "akasimama mahali hapa, na kabla ya hapo alikuwa ameshaondoka kutoka 'Arafat, usiku au mchana, basi amekamilisha hija yake na ameondoa uchafu mwilini mwake". Pia wanategemea maneno ya Mwenyezi Mungu Mtukufu: "Mnapoondoka 'Arafat kwa wingi, mkumbukeni Mwenyezi Mungu kwenye Mashaari Al-Haram. Mkumbukeni kama alivyokuongoza, ingawa kabla ya hapo mlikuwa miongoni mwa waliopotea". Kundi jingine linasema kwamba wanazuoni wa fiqhi wa Kiislamu walikubaliana kwa pamoja kuacha kufuata yote yaliyomo katika hadithi hii. Hivyo, wengi wao wanashikilia kwamba mtu anayesimama Muzdalifa usiku kisha akaondoka kabla ya sala ya alfajiri, hija yake imekamilika, na vivyo hivyo mtu anayekaa usiku huko akalala bila kuswali. Pia wamekubaliana kwamba mtu anayekaa Muzdalifa bila kushughulika na kumkumbuka Mwenyezi Mungu, hija yake imekamilika. Utegemezi wao juu ya aya hiyo pia ni dhaifu kwa kuzingatia maana yake ya wazi.

The reliance of the majority is upon the authentic tradition from the Prophet (God’s peace and blessings be upon him) that he sent the weak members of his family during the night and they did not stay to witness the morning there with him. The reliance of the first group is on the saying of the Prophet (God’s peace and blessings be upon him) in the tradition of TJrwa ibn Mudarris, which is agreed upon (by al-BukharT and Muslim) for its authenticity, that “the person who observes this prayer with us”, that is, the morning prayer at Muzdalifa, “and stops at this station and he arose and moved before this from ‘Arafat, by night or by day, has completed his hajj and has done away with the dirt on his body”. They also rely on the words of the Exalted, “But, when ye press on in the multitude from ‘Arafat, remember Allah by the sacred monument. Remember Him as He hath guided you, although before this you were astray”.266 267 The other group argue that the Muslim jurists agreed unanimously on relinquishing the adoption of all .that is in this tradition. Thus, most of them maintain that the person who stops at Muzdalifa during the night and leaves before the morning prayer his hajj is complete, and so also the person who stays the night there and kept on sleeping without praying. They also agreed that the person who stays at Muzdalifa without engaging in the remembrance of Allah his hajj is complete. Their reliance upon the verse is also weak in the light of its apparent meaning.

Muzdalifa na Jam‘ ni majina mawili ya mahali hapa, na sunna ya Hija kwake, kama tulivyosema, ni kwamba mtu alale usiku huko akiunganisha Maghrib na 'Isha wakati wa mapema wa wakati wa 'Isha*, kisha akeshe hapo mpaka asubuhi.

Muzdalifa and Jam‘ are the two names for this place and the sunna of hajj for it, as we have said, is that the person spend the night there combining maghrib and 'isha? in the early part of the time for 'isha*, and then stay up to the morning there

Tendo lifuatalo (kukaa Muzdalifa) ni kutupa vijiwe kwenye nguzo (pWr), kwa sababu wanazuoni wa Kiislamu wamekubaliana kwamba "Mtume ﷺ alisimama al-mashfar al-haram, ambayo ni Muzdalifa, hadi baada ya kuswali sala ya asubuhi. Kisha aliondoka hapo kabla ya kuchomoza jua kuelekea Mina. Ilikuwa siku hii, ambayo ilikuwa siku ya kuchinja, ndipo alipotupa mawe kwenye Jamrat al-^Aqaba baada ya kuchomoza jua". Wanazuoni wa Kiislamu pia wamekubaliana kwamba mtu anayetupa mawe humo siku hii, wakati huu, yaani baada ya kuchomoza jua hadi jua linapopinda, amekwisha tupa ndani ya wakati uliowekwa. Wamekubaliana kwamba Mjumbe wa Allah ﷺ hakutupa vijiwe kwenye jamarat nyingine zaidi yake siku ya kuchinja.

The act that follows it (the stay at Muzdalifa) is the throwing of pebbles at the pillars (pWr), because the Muslim jurists agreed that “the Prophet (God’s peace and blessings be upon him) stopped at al-mashfar al-haram, which is Muzdalifa, till after he had observed the morning prayer. He then departed from there before sunrise toward Mina. It was on this day, which was the day of sacrifice, that he threw stones at the Jamrat al-^Aqaba after sunrise”. The Muslim jurists also agreed that the person who throws stones at it on this day at this time, that is, after sunrise up to the declining of the sun, has thrown them during the prescribed time. They agreed that the Messenger of Allah (God’s peace and blessings be upon him) did not throw pebbles at the other jamarat besides it on the day of the sacrifice.

Walikhitilafiana kuhusu kesi ya mtu anayetupa kokoto kwenye Jamrat al-'Aqaba kabla ya kuchomoza kwa jua. Malik alisema: "Hakuna hadithi iliyotufikia kwamba Mtume wa Allah ﷺ alitoa ruhusa kwa mtu yeyote kutupa kokoto kabla ya kuchomoza kwa jua, na jambo hili haliruhusiwi. Akitupa kokoto kabla ya alfajiri, itamlazimu kurudia kitendo hicho." Huu pia ulikuwa msimamo wa Abu Hanifa, Sufyan na Ahmad. Al-Shafi'i alisema hakuna ubaya katika jambo hili, ingawa ni bora afanye hivyo baada ya kuchomoza kwa jua.

They disagreed about the case of the person who throws pebbles at the Jamrat al-'Aqaba before sunrise. Malik said: “No report has reached us that the Messenger of Allah (God’s peace and blessings be upon him) made an exemption for anyone to throw the pebbles before sunrise, and this is not permitted. If he throws the pebbles before dawn he is to repeat the act”. This was also the opinion of Abu Hamfa, Sufyan, and Ahmad. Al-Shafi T said there € is no harm in this, although it is desirable that he do it after sunrise.

Ushahidi wa wale waliokataza jambo hili ni tendo la Mtume ﷺ pamoja na kauli yake: "Chukueni kutoka kwangu manasiki yenu." Zaidi ya hayo, imepokewa kutoka kwa Ibn 'Abbas kwamba "Mjumbe wa Allah ﷺ aliwatuma wanyonge miongoni mwa jamaa zake (kutoka Muzdalifa) na kusema: 'Msitupe mawe kwenye jamra mpaka jua lichomoze.'" Hoja ya wale walioruhusu kupiga mawe kabla ya alfajiri ni hadithi ya Umm Salama, ambayo imepokewa na Abu Dawud na wengine, "kwamba 'A'isha alisema: 'Mjumbe wa Allah ﷺ alimtuma Umm Salama siku ya kuchinja, akapiga mawe kabla ya alfajiri, kisha akaharakisha na kufanya ṭawāf al-ifāḍa.' Hiyo ilikuwa siku ambayo Mjumbe wa Allah ﷺ alikuwa pamoja naye." Pia kuna hadithi ya Asma' kwamba alipiga mawe kwenye jamra usiku, akasema: "Tulikuwa tukifanya hivi wakati wa siku za Mjumbe wa Allah ﷺ."

The evidence of those who prohibited this is the act of the Prophet (God’s peace and blessings be upon him) along with his saying, “Acquire your rites from me”. Further, it is related from Ibn cAbbas “that the Messenger of Allah (God’s peace and blessings be upon him) sent the weak among his family members (from Muzdalifa) and said, ‘Do not throw pebbles at the jamra until the sun rises’”. The reliance of those who permitted stoning before dawn is the tradition about Umm Salama, which has been recorded by Abu Dawud and others, “that cA5isha said, ‘The Messenger of Allah (God’s peace and blessings be upon him) sent Umm Salama on the day of sacrifice and she threw pebbles before dawn, after which she hastened on and performed the tawdf al- ifada'. This was a day when the Messenger of Allah (God’s peace and blessings be upon him) was with her”. There is also the tradition of Asma5 that she threw pebbles at the jamra during the night and said: “We used to do this during the days of the Messenger of Allah (God’s peace and blessings be upon him)”.

Wanazuoni walikubaliana kwamba wakati unaopendeza wa kurusha vijiwe kwenye Jamrat al-^Aqaba ni kuanzia kuchomoza kwa jua hadi linapoanza kuelekea magharibi, lakini mtu anayerusha vijiwe kabla ya jua kuzama siku ya kuchinja, kitendo chake ni sahihi na hana wajibu wa kulipa fidia. Malik, hata hivyo, alisema kwamba inapendeza kwa mtu wa namna hiyo kutoa fidia kwa kuchinja mnyama. Walitofautiana kuhusu hali ya mtu asiyerusha vijiwe mpaka baada ya jua kuzama, na akafanya hivyo usiku, au siku iliyofuata. Malik alisema kwamba yeye anawajibika kutoa fidia kwa kuchinja mnyama. Abu Hanifa alisema kwamba ikiwa atarusha vijiwe usiku, hana wajibu wowote, lakini akichelewesha hadi siku iliyofuata, anawajibika kutoa fidia kwa kuchinja mnyama. Abu Yusuf, Muhammad na al-Shafi'i walisema kwamba hana wajibu wowote ikiwa atachelewesha hadi usiku au hadi siku iliyofuata. Ushahidi wao ni kwamba Mjumbe wa Allah ﷺ aliwaruhusu wachungaji wa ngamia kurusha vijiwe usiku, na pia hadithi ya Ibn ʿAbbas kwamba Mjumbe wa Allah ﷺ aliulizwa na muulizaji: "Ee Mjumbe wa Allah, nilirusha vijiwe baada ya jua kuzama." Akamwambia: "Hakuna ubaya." Hoja ya Malik ni kwamba wakati huu uliokubaliwa, ambao Mjumbe wa Allah ﷺ alirusha vijiwe, ndio sunna, na mtu anayekiuka mojawapo ya sunna za hija anawajibika kutoa fidia kwa kuchinja mnyama, kulingana na kilichopokewa kutoka kwa Ibn ʿAbbas. Maoni haya ndiyo yaliyokubaliwa na wengi.

The jurists agreed that the desirable time for throwing pebbles at the Jamrat al-^Aqaba is from the rising of the sun up to its decline, but if a pilgrim throws the pebbles before the setting of the sun on the day of sacrifice his act is valid and does not incur a liability (for atonement). Malik, however, said that it is desirable for such a person to atone by sacrifice. They disagreed about the case of a person who does not throw the pebbles till after the setting of the sun, and does it during the night, or on the next day. Malik said that he is liable for atonement by slaughtering an animal. Abu HanTfa said that if fie throws the pebbles during the night he does not incur any liability, but if he delays it till the next day he is liable to atonement by slaughtering an animal. Abu Yusuf, Muhammad, and al-Shafi T said that c there is no liability for him if he delays it till the night or up to .the next day. Their evidence is “that the Messenger of Allah (God’s peace and blessings be upon him) made an exemption for those tending the camels to throw the pebbles during the night”, and also the tradition of Ibn cAbbas “that the Messenger of Allah (God’s peace and blessings be upon him) was asked by a questioner, ‘O Messenger of Allah, I threw the pebbles after sundown.’ He said to him, ‘No harm done’”. Malik’s reliance is on the argument that this time, which is agreed upon, during which the Messenger of Allah (God’s peace and blessings be upon him) threw the pebbles is the sunna, and the person who violates one of the sunan of hajj is liable for atonement by slaughtering an animal, in accordance with what is related from Ibn cAbbas. This opinion was adopted by the majority.

Malik alisema kwamba maana ya msamaha kwa watu wanaochunga ngamia ni hii: ikiwa siku ya kuchinja imepita na wamekwisha kurusha vijiwe kwenye Jamrat al-*Aqaba, kisha siku ya tatu ikafika, ambayo ndiyo siku ya kwanza ya kuondoka, Mjumbe wa Allah ﷺ aliwapa msamaha kwamba wanaweza kurusha vijiwe kwa siku hiyo (ya pili) na kwa siku iliyofuata, kisha waondoke wakishamaliza, au wabaki pamoja na watu hadi siku inayofuata, siku ya kuondoka mwisho, ndipo waondoke. Maana ya msamaha kwa watu wanaochunga wanyama, kwa mtazamo wa kundi la wanazuoni wa fiqhi, ni kuunganisha siku mbili kuwa moja. Hata hivyo, kuunganisha kwa mtazamo wa Malik kunawezekana kwa jambo ambalo tayari limekuwa la lazima, kama vile kuunganisha siku ya tatu, na hivyo kurusha vijiwe kwa siku ya pili na ya tatu, kwa kuwa kuchelewesha ibada hakuwezekani kwa mtazamo wake isipokuwa kwa jambo ambalo tayari limekuwa la lazima. Wanazuoni wengi, hata hivyo, waliruhusu msamaha wa kuunganisha siku mbili kuwa moja, iwe siku inayoongezwa kwenye nyingine imepita au bado haijafika, wala hawakulifananisha hilo na qadh.

Malik said that the underlying meaning of the exemption for the persons tending the camels is this that if the day of sacrifice had passed and they had thrown pebbles at the Jamrat al-*Aqaba and then the third day would arrive, which was the first day of departure, the Messenger of Allah (God’s peace and blessings be upon him) made an exemption for them that they may throw pebbles for that day (the second) and for the day following it, and they may depart as they have finished or stay behind with the people till the next day, the day of final departure, and then leave. The meaning of the exemption for the persons tending the animals in the view of a group of jurists is the combining of two days in one, except that combining in Malik’s view is possible for what has become due, like combining in the third day and thus throwing pebbles for the second and the third day, because delayed performance is not possible in his view except for what has become due. Many jurists, however, made an exemption for combining two days into one, whether the day being added to the other has passed or is yet to come, and they did not draw a similarity with qad&.

Imethibitishwa kwamba "Mjumbe wa Allah ﷺ alirusha vijiwe wakati wa hijja yake kwenye jamra siku ya kuchinja, kisha akachinja ngamia jike, kisha akanyoa kichwa chake, na baada ya hapo akafanya tawaf al-ifada." Wanazuoni wa fiqhi wamekubaliana kwamba hii ndiyo sunna ya hijja. Wametofautiana kuhusu kesi ya mtu anayetanguliza kitendo mbele ya mpangilio uliodumishwa na Mtume ﷺ.

It is established “that the Messenger of Allah (God’s peace and blessings be upon him) threw pebbles during his hajj at the jamra on the day of sacrifice, he then sacrificed a she-camel, then had his head shaved, and thereafter performed the tawaf al-tfada”. The jurists agreed that this was the sunna of hajj. They disagreed over the case of someone who advances an act over the sequence maintained by the Prophet (God’s peace and blessings be upon him)

au huchelewesha. Malik alisema kwamba mtu anayenyoa kichwa chake kabla ya kurusha vijiwe kwenye Jamrat al-'Aqaba anawajibika kulipa fidya (fidia). Al-Shafi'i, Ahmad, Dawud na Abu Thawr walisema kwamba hana wajibu wowote. Hoja yao ni hadith aliyoipokea Malik kutoka kwa 'Abd Allah ibn 'Umar, aliyesema: "Mjumbe wa Allah ﷺ alisimama kwa watu huko Mina, walipokuwa wakimuuliza maswali. Mtu mmoja alikuja na kusema, 'Ee Mjumbe wa Allah, sikujua, nami nikanyoa kichwa changu kabla ya kuchinja.' Nabii ﷺ akasema, 'Chinja, hakuna ubaya.' Kisha mtu mwingine akaja mbele na kusema, 'Ee Mjumbe wa Allah, sikujua, nami nikachinja kabla ya kurusha vijiwe.' Nabii ﷺ akasema, 'Rusha vijiwe, hakuna ubaya.' Kila siku hiyo, Mjumbe wa Allah ﷺ alipoulizwa kuhusu kutangulizwa au kucheleweshwa kwa tendo lolote kuhusiana na mpangilio, alijibu, 'Fanya, hakuna ubaya.'" Hadith hii pia imepokewa kupitia Ibn 'Abbas kutoka kwa Nabii ﷺ. Hoja ya Malik ni kwamba Mjumbe wa Allah ﷺ aliweka hukmu ya fidia kwa mtu aliyenyoa kichwa mapema kutokana na dharura; basi vipi hukmu hiyo iwe kwa mtu anayefanya hivyo wakati hakuna dharura, pamoja na ukweli kwamba hadith haitaji kunyoa kichwa kabla ya kurusha vijiwe.

or delays it. Malik said that the person who shaves his head before throwing pebbles at the Jamrat al-'Aqaba is liable for redemption (fidya\ ransom). Al- Shafi T, Ahmad, Dawud, and Abu Thawr < said that there is no liability for him. Their reliance is upon what was related by Malik of the tradition of <Abd Allah ibn TJmar, who said, “The Messenger of Allah (God’s peace and blessings be upon him) stopped for the people at Mina, when they were asking him questions. A man came up and said, ‘O Messenger of Allah, I did not realize it and shaved my head before making the sacrifice’. The Prophet (God’s peace and blessings be upon him) said, “‘ake the sacrifice, there is no harm’. Another man then came forward and said, ‘O Messenger of Allah, I did not know and made the sacrifice before throwing the pebbles’. The Prophet (God’s peace and blessings be upon him) said, ‘Throw the pebbles, there is no harm’. Whenever, on this day, the Messenger of Allah (God’s peace and blessings be upon him) was asked about advancing or delaying an act over the sequence he replied, ‘Do it, there is no harm’”. This has ♦ (also) been related on the authority of Ibn cAbbas from, the Prophet (God’s peace and blessings be upon him).268 Malik’s reliance is upon the argument that the Messenger of Allah (God’s peace and blessings be upon him) laid down the hukm of redemption for a person shaving his head earlier due to a necessity; so how can this be for a person who does it when,there is no necessity, along with the fact that the tradition does not mention the shaving of the head before the throwing of pebbles.

Kwa mujibu wa maoni ya Malik, mtu anayenyoa kichwa chake kabla ya kuchinja mnyama hana dhima yoyote, na vilevile mtu anayechinja mnyama kabla ya kurusha vijiwe. Abu Hanifa alisema kwamba ikiwa mtu ananyoa kichwa chake au kurusha vijiwe kabla ya kutoa dhabihu, anawajibika kutoa kafara kwa kuchinja mnyama, na ikiwa ni qarin, anapaswa kutoa kafara mara mbili. Zufar alisema kwamba anawajibika kutoa kafara mara tatu: mara moja kwa qiran, na mara mbili kwa kunyoa kichwa kabla ya dhabihu na kabla ya kurusha vijiwe.

In' Malik’s view,’ the person who shaves his head before slaughtering the animal is under no liability, and also the person who slaughters the animal before throwing the pebbles. Abu Hanifa said that if the person shaves his head or throws the pebbles before he makes the sacrifice, he is liable for atonement by slaughtering an animal, and if he is a qdrin he has to atone twice. Zufar said that he is liable for atoning three times, once for qlrdn, and twice for shaving his head before the sacrifice and before throwing the pebbles.

Walikubaliana kwa pamoja kwamba mtu anayechinja mnyama kabla ya kurusha kokoto hana dhima yoyote, kwa kuwa hilo limetajwa waziwazi katika maandishi. Isipokuwa Ibn cAbbas, ambaye alikuwa akisema kwamba mtu anayetangulizisha au kuchelewesha chochote katika hija yake ni lazima amchinje mnyama, na kwamba mtu anayetangulizisha tawaf al-ifada juu ya kurusha kokoto na kunyoa kichwa analazimika kurudia tawaf. Al-Shafi'i na wale waliomfuata walisema kwamba hana wajibu wa kuirudia. Al-Awza'i alisema kwamba iwapo atafanya tawaf al-ifada kabla ya kurusha kokoto kwenye Jamrat al-Aqaba kisha akamwingilia mkewe, atalipa kafara kwa kumchinja mnyama.

They agreed unanimously that the person who makes the sacrifice before throwing the pebbles is not liable for anything as that is explicitly mentioned in the text, except for Ibn cAbbas who used to say that the person who advances or delays anything in his hajj has to sacrifice an animal, and the person who advances the tawdf al-ifada over throwing of pebbles and shaving of the head is bound to repeat the circumambulation. Al-ShaficT, and thoseb who followed him, said that he is not obliged to repeat it. Al-Awzaci said that if he performs the tawdf al-ijada before throwing pebbles at the Jamrat al <Aqaba and then has intercourse with his wife he is to atone by sacrificing an animal.

Walikubaliana kuwa jumla ya kokoto ambazo mhujaji anapaswa kurusha ni sabini, ikiwa ni pamoja na saba kwenye Jamrat al-^Aqaba siku ya kuchinja. Mhujaji anapaswa kurusha kokoto hizi kwenye Jamrat al-^Aqaba, kutoka mahali popote panapomfaa, akipiga sehemu ya chini, ya juu, na ya kati, na kuna uhuru katika hili. Mahali pa kuchagua msimamo ni katikati ya bonde, kulingana na yale yaliyowekwa katika Hadithi ya Ibn Mas‘ud, kwamba alitafuta katikati ya bonde na akasema: "Naapa kwa Yule ambaye hakuna mungu isipokuwa Yeye, nilimwona yule ambaye Surat al-Baqara iliteremshwa kwake akirusha kokoto kwa namna hii". Walikubaliana kwamba mhujaji anapaswa kurusha kokoto tena ikiwa haikupiga Jamrat al-^Aqaba. Anapaswa kurusha kokoto kila siku wakati wa siku za tashriq (tarehe 11, 12, na 13 ya Dhu al-Hijja) kwenye jamarat zote tatu, kokoto ishirini na moja kwa jumla, kwa saba kwa kila jamra. Inaruhusiwa kwake kurusha kokoto kwa siku mbili kisha kuondoka siku ya tatu, kwa sababu ya maneno ya Aliye Juu: "Mtajeni Mwenyezi Mungu katika siku zilizohesabika. Basi atakayeharakisha (kuondoka) baada ya siku mbili, hana dhambi, na atakayechelewa, hana dhambi".269

They agreed that the total number of pebbles that the pilgrim is to throw is seventy including seven at the Jamrat alAAqaba on the day of sacrifice. The pilgrim is to throw these pebbles at the Jamrat al-^Aqaba, from whichever spot is convenient, striking the lower part, the upper, and the middle, and there is freedom in this. The place of choice for the position taken is the middle of the valley in accordance with what is laid down in the tradition of Ibn Mas‘ud that he sought the middle of the valley and said: “By Him, besides Whom there is no god, I saw the one to whom the surat al-Baqara was revealed throwing the pebbles in this way”. They agreed that the pilgrim is to throw a pebble again if it does not strike the Jamrat al-^Aqaba. He is to throw pebbles each day during the days of tashriq (11th, 12th, and 13th of Dhu al- Hijja) on all the three jamarat, twenty-one pebbles in all'with seven for each jamra. It is permitted to him to throw the pebbles on two days and leave on the third day, because of the words of the Exalted, “Remember Allah through the appointed days. Then whoso hasteneth (his departure) after two days, it is no sin for him, and whoso delayeth, it is no sin for him”.269

Kwa maoni yao, ukubwa wa mawe ni sawa na ukubwa wa mbegu za tende, kwa sababu ya yale yaliyopokewa katika hadithi za Jabir, Ibn ‘Abbas, na wengineo, kwamba Mtume ﷺ alirusha mawe kwenye jimar ambayo yalikuwa na ukubwa sawa na mbegu za tende.

The size of the stones, in their view, is similar to the size of date stones, because of what is related in the traditions of Jabir, Ibn ‘Abbas, and others that the Prophet (God’s peace and blessings be upon him) threw stones at the jimar that were similar in size to date stones.

Sunna hii, kwa mtazamo wao, ya kurusha mawe kwenye jamarat siku za Tashriq ni kwamba mhujaji arushe mawe kwenye jamra ya kwanza, akisimama hapo kwa muda na kufanya dua. Afanye hivyo hivyo kwenye jamra ya pili na akae kwa muda mrefu zaidi. Kisha arushe mawe kwenye jamra ya tatu, lakini asisimame hapo, kwa sababu ya yaliyopokewa kuhusu hilo kutoka kwa Mtume wa Allah ﷺ, na "hivi ndivyo alivyokuwa akifanya katika kurusha kokoto zake." Kwa mtazamo wao, ni bora kusema takbir wakati wa kurusha kokoto kwenye kila jamra, kwani hivyo imepokewa kutoka kwa Mtume ﷺ. Wamekubaliana kwamba sunna moja ya kurusha kokoto kwenye jamarat tatu siku za Tashriq ni kuifanya baada ya jua kupinduka. Walitofautiana pale mhujaji anaporusha kokoto kabla ya jua kupinduka siku za Tashriq. Wengi wa wanazuoni walishikilia kwamba mtu anayerusha kokoto kabla ya jua kupinduka arudie kitendo hicho baada ya kupinduka kwake. Hata hivyo, imepokewa kutoka kwa Abu Ja‘far Muhammad ibn CA1T kwamba alisema, "Kurusha kokoto hufanywa wakati wowote kuanzia kuchomoza kwa jua hadi kuzama kwake." Wamekubaliana kwa kauli moja kwamba mtu ambaye hakurusha kokoto kwenye jimār siku za Tashriq hadi jua linapozama siku ya mwisho kati ya siku hizi, hana ruhusa ya kufanya hivyo baada ya siku hizo. Walitofautiana kuhusu wajibu wa hili kwa njia ya kafara. Malik alisema kwamba mtu anayeacha kurusha kokoto kwenye jimār, kwa sehemu au kabisa, au hata kwa mojawapo yake, anawajibika kutoa kafara kwa kuchinja mnyama. Abu Hamfa alisema kwamba mtu akiacha kabisa (jambo hili la kurusha mawe), basi anapaswa kutoa kafara kwa kuchinja mnyama; lakini akikosa nguzo moja au zaidi, anapaswa kumlisha mhitaji nusu sa' ya ngano kwa kila nguzo aliyokosa, hadi kiasi kifikie thamani ya kafara ya mnyama. Hata hivyo, hukumu hii haihusu Jamrat al-^Aqaba, na mtu aliyeikosa anapaswa kutoa kafara ya mnyama. Al-Shafi'i alisema kwamba kwa kila jiwe lililokosekana anapaswa kutoa mudd moja ya chakula, kwa mawe mawili ni mudd mbili, lakini kwa matatu anapaswa kutoa kafara ya mnyama. Al-Thawri alikuwa na maoni kama hayo, isipokuwa kwamba aliweka kafara ya mnyama kwa jiwe la nne. Kundi la Tabi'un lilitoa msamaha kwa kukosa jiwe moja na hawakuweka adhabu yoyote kwa hilo, na dalili yao ni hadithi ya Sa'd ibn Abi Waqqas, aliyesema: "Tulisafiri pamoja na Mtume wa Allah ﷺ katika hijja yake, baadhi yetu wakasema, 'Tulirusha saba,' na wengine wakasema, 'Tulirusha sita'. Hata hivyo, hatukumlaumu mmoja wetu mwingine." Wazahiri walisema kwamba hakuna kafara katika haya yote.

The surma for the throwing of stones at the jamarat on each day of the days of tashriq, in their view, is that the pilgrim throw stones at the first jamra halting there for a while and and making a supplication. He is to do the same at the second jamra and prolong his stay. He is then to throw stones at the third and is not to stay, because of what is related about this from the Messenger of Allah (God’s peace and blessings be upon him), and “this is what he used to do in his throwing of the pebbles”. It is preferable in their view to pronounce the takbir while throwing pebbles at each jamra, as that is related from the Prophet (God’s peace and blessings be upon him). They agreed that one sunna for throwing pebbles at the three jamarat during the days of tashriq is that it be undertaken after the declining of the sun. They disagreed when a pilgrim throws the pebbles before the declining of the sun during the days of tashriq. The majority of the jurists maintained that the person who throws the pebbles before the declining of the sun is to repeat the performance after its decline. It is, however, related from Abu Ja‘far Muhammad ibn CA1T that he said, “The throwing of pebbles is undertaken any time from moment of the rising of the sun until it sets”. They agreed unanimously that the person who did not throw pebbles at the jimdr during the days of tashriq up to the time when the sun sets on the last of these days is not permitted to do so after these days. They disagreed about the obligation for this in terms of expiation. Malik said that the person who relinquishes the throwing of pebbles at the jimdr in part or completely or even at one of them, he is liable to atonement by slaughtering an animal. Abu Hamfa said that if he relinquishes this completely he is liable for atonement by slaughtering an animal, but if he misses one pillar or more he is liable to feed needy person with half a sat of wheat for each pillar missed until the amount reaches the sacrifice of an animal. This, however, does not apply to the Jamrat al-^Aqaba and the person who misses it has to sacrifice an animal. Al-Shafi<T said that for each pebble missed he is liable for one mudd of food, for two pebbles it is two mudds, but for three he is liable for sacrificing an animal. Al- ThawrT held the same opinion, except that he imposed the sacrifice of an animal on the fourth pebble. A group of the Tabicun made an exemption for missing one pebble and imposed no penalty for it, and their evidence is the tradition of Sa<d ibn AbT Waqqas, who said, “We accompanied the Messenger of Allah (God’s peace and blessings be upon him) during his hajj, and some of us said, “We threw seven,” while others said, “We threw six”. We did not, however, find fault with each other”. The Zahirites said that there is no atonement in all this.

Wengi walishikilia kwamba kurusha vijiwe kwenye Jamrat al-^Aqaba si moja ya nguzo (arkan) za hijja. ^Abd al-Malik, mmoja wa wanafunzi wa Malik, alisema kwamba ni nguzo ya hijja.

The majority maintained that the Jamrat al-^Aqaba (throwing pebbles at it) is not an one of the elements (arkdn) of hajj. cAbd al-Malik, one of the disciples of Malik, said that it is an element of hajj.

Hizi basi ndizo zote ngumu za hijja tangu wakati wa kuingia katika hali ya ihram hadi wakati wa kutoka humo. Kutoka katika ihram ni za aina mbili: kubwa, nalo ni tawaf al-ifadha, na ndogo, nayo ni kurusha mawe kwenye Jamrat al-'Aqaba. Tutataja tofauti za wanazuoni zinazohusu haya katika yatakayofuata.

These, then, are all the acts of hajj from the time of assuming the state of ihrdm up to the time of release from it. Release from the ihram is of two types: major, which is the tawaf al-ifiida, and minor, which is the throwing of stones' at the Jamrat al-^Aqaba. We will mention the disagreement surrounding these in what follows.

9.2. Kundi la Pili

9.2.1. Sura ya 1: Mjadala juu ya Masharti ya Ihram

Sura ya 9.2.2. Sura ya 2: Majadiliano kuhusu Mtqdt ya Wakati

9.2.3. Sura ya 3: Majadiliano ya Vitendo Vinavyopaswa Kuepukwa

9.2.4. Sura ya 4: Majadiliano kuhusu Ibada za Hija

9.2.4.1. Sehemu ya 1: Majadiliano ya kina kuhusu ibada

9.2.4.1.1. Mjadala kuhusu tamattu'

9.2.4.1.2. Mjadala kuhusu qurʾani

9.2.5. Sura ya 5: Majadiliano kuhusu Ihram

9.2.6. Sura ya 6: Majadiliano kuhusu Tawaf ya Nyumba

9.2.6.1. Sertum 7: Maelezo ya tawaaf

9.2.6.2. Sehemu ya 2: Majadiliano kuhusu masharti yake

9.2.6.3. Sehemu ya 3: Majadiliano kuhusu aina zake na hukumu zake

9.2.7. Sura ya 7: Majadiliano kuhusu Sa'y kati ya al-Ṣafa na al-Marwa

9.2.7.1. Sehemu ya 1: Majadiliano kuhusu hukmu yake

9.2.7.2. Sehemu ya 2\ Majadiliano kuhusu maelezo yake

9.2.7.3. Sehemu ya 3: Majadiliano kuhusu masharti yake

9.2.7.4. Sehemu ya 4: Mjadala kuhusu mpangilio wake

9.2.8. Sura ya 8: Kuelekea Arafa

Sura 9.2.9. Sura ya 9 Kusimama Arafa

Sura ya 10: Majadiliano kuhusu Vitendo vya Muzdalifa

9.2.11. Sura ya 11: Maelezo kuhusu kurusha mawe kwenye Jamraat